Arabic proverbs; or, The manners and customs of the modern Egyptians

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Gr9r
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ARABIC PROVERBS:

THE MANNERS AND CUSTOMS

MODEEN EGYPTIANS,

ILLUSTRATED

FROM THEIR PROVERBIAL SAYINGS CURRENT AT CAIRO;

TEANSLATED AND EXPLAINED

BY THE LATE

JOHN LEWIS BUECKHARDT.

SECOND EDITION.

LONDON :
BERNARD QUARITCH, 15, PICCADILLY.

MDCCCLXXT

GIORGIO
X LIBR

LONDON :
UIBRISON AND SONS, PKINTEBS IN ORDINARY TO HER MAJESTT,

ST. martin's lane.

TRANSLATOE'S PREFACE.

Many of the proverbial sayings translated in this
volume, were collected by Sheref ed chjn Ihn Asacl,
{sJ\ ^\ ^J■\^\ I— j^) a native of Cairo, who lived, it
is said, early in the last century, but never acquired
a very high literary reputation. The translator
found those Proverbs written upon nme or ten leaves
in the common-place book of a sheikh, mth whom
he was acquainted in this city ; but they wanted
explanation or commentary. Of those he has
omitted a considerable number, many being alto-
gether uninteresting, and others so grossly indehcate
that he could, not venture to lay them before the
pubhc, although it must be acknowledged that they
excelled in wit. Several sayings which appear to
have been popular in the time of Ibn Asad, are no
longer current ; and these the translator has marked
with an asterisk.

The original collection he has augmented by
some hundreds, committed to paper as he heard them
quoted in general society or in the bdzar. Where
the sense of a Proverb did not seem quite clear, he

IV TRANSLATORS TREFACE.

has explained it, or at least noticed tlie meaning
commonly assigned to it, as well as any peculiarity
of language wherever the provincial idiom differs
from the learned Arabic. In this labour he was
assisted by many intelligent Arabs of Cairo. The
natives, in general, are so fond of figurative language
and of witty allusions and comparisons taken from
low life, that these sayings are constantly quoted on
every common occasion, and express the tendency or
moral of an event much better than could be done
by a long or flowery speech. Many of these sayings
are rhythmical, and sometimes the rhymes are ex-
tremely happy ; but the drollery is lost in a plain
translation, which has been rendered as literal as
possible, and in which the true sense has never been
sacrificed to elegance. They are written in the
vulgar dialect of Cairo, such as every inhabitant
understands and every one uses, except perhaps a
few who affect to despise the language of the lower
classes. These Proverbs offer a genuine specimen of
the Arabic at present spoken in the Egyptian capital,
and the same, or very nearly the same, as that used
in the towns of the Delta.

These sayings are useful, as they serve to show
us how the Arabs judge of men and things, and in
this respect it must be acknowledged that many are
dictated by wisdom and sagacity. Several Scrijotural
sayings and maxims of ancient sages will be found
here naturalized among Arabs ; as well as some

TRANSLATORS PREFACE. V

Proverbs which have generally been supposed of
European origin.

Meidani has collected many sayings that were
current among the ancient Arabs at the most bril-
liant period of their social state and of their
language ; but the present collection offers to our
view a different nation and different manners ; it
also exhibits in some places an adulterated dialect,
and alludes to vices which were probably but little
known among the forefathers of the Egyptians. It
proves, however, that the language is not by any
means so corrupted as various travellers have
imagined, and that the principles of virtue and
honour, of friendship and true charity, of inde-
pendence and generosity, are perfectly well known
to the modern inhabitants of Egypt, although very
few among them take the trouble of regulating their
conduct accordingly.

The number of nine hundred and ninety-nine
Proverbs might easily have been augmented by one,
but the translator refrains from completing the thou-
sand, adopting here a notion prevalent among Arabs,
that even numbers are unlucky, and that any thing
perfect in its quantity is particularly affected by the
evil eye. He does not pretend to possess such a
thorough knowledge of the learned Arabic as would
have enabled him to indicate every instance of dis-
crepancy between the language of these popular
sayings and that used by the ancient Arabian

VI NOTE OF THE EDITOR.

writers. His long residence at Cairo rendered the

o

vulgar idiom of its inhabitants familiar to him ; and
knowing how few specimens of that idiom have
hitherto been published, he flatters himself with the
hope that this collection may interest and gratify
the Orientalist, and that his explanations will be
regarded as the hasty work of a traveller subject to
numerous inconveniences, and who may, in some
cases, have been deceived by erroneous or defective
information, and not criticised as the elaborate
treatise of a learned Arabic scholar or grammarian,
surrounded by all the means of making his com-
position perfect.

CAIRO, 2hth of March, 1817.

NOTE OF THE EDITOR.

To Burckhardt's short Preface a few lines must here be added.
That accompHshed traveller has suflSciently explained his
motives for withholding from publication several Proverbs which
had found a place in his original collection. It seems necessary
that the Editor should account why this volume does not
contain even so many as Burckhardt evidently intended to
publish (nine hundred and ninety-nine). The numerical series
is interrupted in various parts of the manuscript, not by any
accidental injury, mutilation, or loss of leaves, but by chasms,
which amount in some instances to whole decades of Proverbs ;
the most considerable deficiency occurring where (in the middle

NOTE OF THE EDITOR. VU

of a page) immediately after No. 516 follows No. 577. These
omissions may not unreasonably be sui^posecl to have arisen
from the writez''s mistake of one figure for another ; in fact the
1 of No. 516 so much resembles a 7, (being nearly joined to
the 5 by a stroke of the pen at its upper part,) that it might
easily deceive the eye. Some allowance must also be made for
the effect of those inconvenient circumstances to which our
ingenious traveller has above alluded. Under whatever circum-
stances of diflBculty, danger, or inconvenience, he may have
collected and explained these Proverbs, his work offers a variety
of curious and original information respecting the manners,
customs, and opinions of an extraordinary people ; while his
philological remarks must prove highly useful and interesting to
all who are desirous of understanding-, with critical accuracy,
the modern Arabic dialect used at Cairo.

In the composition of this work, as of his volumes already
published, he adopted the language of our country, and generally
with sufficient correctness ; it has been, however, in some places,
necessary to substitute an EngUsh for a foreign idiom, Burck-
hardt's meaning beiug on all occasions most scrupulously pre-
served j even where his translation of certain terms or phrases
(which the Arabic scholar will soon discover) appeared more
literal than decent, it has been endeavoured by circumlocution to
express the sense without offending delicacy. These and the
omission of a few Proverbs (found to agree most exactly both in
words and signification with others given under preceding
numbers) constitute the only liberties which have been assumed
by the Editor.

WILLIAM OUSELEY.

London, May 21st, 1830.

r

Erratum

.—Proverb No. 138. lor ci;U read c^^U

AEABIC PEOVERBS

MODERN EGYPTIANS,

i_asi

No. 1.

^ thousand raps at the door, hut no salute or
invitation from ivithin.

This is said of a person's fruitless endeavours to
become intimate with another.

2.

(Let them strike or slap) a thousand nechs, hut not

mine.

Among the Arabs it is usual to strike the neck
(liji) and not the ears. A blow on the neck is con-

2 ARABIC PROVERBS.

sidered a much greater affront than a slap on the
face. Not only the neck, but a blow struck upon
the neck, is expressed in the Egyptian dialect by Ui.
Thus " I struck him a blow on his neck," (Uj <tu^)
is exactly equivalent in its meaning to the English
phrase, " I boxed his ears."

3.

A thousand cranes in the air are not worth one
sparrow in the fist.

The crane ^^ is a bird common in the Delta,
particularly about the Lake of Menzaleh. i_J^ pro-
perly signifies the "hand," or "palm of the hand ;"
but in Egypt is generally used for the " fist."

4.

If the moon he ivith thee, thou needest not to care
about the stars.

5.

If a worthless felloiv he with thee, do not let him go, or
else one luorse will come to thee.

The general meaning is, that we should bear
present ills rather than, by endeavouring to remove
them, expose ourselves to greater. This saying

ARABIC PROVERBS. 3

is often quoted with respect to servants, whose
dishonesty and insolence are subjects of universal
complaint throughout Egypt. The word i-_->-^.^. in
common acceptation signifies ''to leave a thing, to
let it go out of one's hands." The word u*^ is used
in Egypt to express a low, disorderly, unprincipled
character — a base, worthless fellow.

6.

i-uJ^l JU- ^_j^, ^)} luuiil ^_JSJij >A^\ u::^!^ Ijl

If the turbans complaiyi of a slight ivind, what must
he the state of the mner draivei^s f

This proverb is quoted when the citizens of Cairo
murmur at oppression, the peasants having much
greater reason for being discontented. 'L^\ flatus,
— ^JLi\ in the Egyptian dialect used for ^ i^l — aLJ],
plural of (jwU, drawers worn under the great trowsers.

7.

^\j^\ J^ JLj\ ^\j ^^j ^ \^\

If my husband consent, ivhy should the kadhys inter-
ference be necessary.

This means in general that when two parties who
have contended agree to be reconciled, the arbitration
of a third person is not requisite. But the saying
more particularly alludes to divorces, which m many
cases are determined by the kadhy. J^ in the
Egyptian dialect, signifies — the meddling, officious
interference of a third person.

4 AEABIC PROVERBS.

8.

jjiob iJ-«A) Jk/i^kwl L::.-^-^ \j\

If thou forgettest to say "Praise he to God" in ivhat
other ivords ivilt thou 'pray f

Tills is addressed to persons who neglect the
principal object or part of their business, and execute
only that which is the least important. J^^^ means
the expression <dl ^^a^S, which commences the Fateha,
or first chapter of the Koran, and should be recited
in every prayer. iJlj\j in the Egyptian dialect for
(^ t^V- The Egyptians always put this after the
verb in interrogations, as ^jLA) ^^J^ — ^whilst the
Syrians invariably place it before, and say ^^J^ lAi^'*

9.

If thy neighbour dislike thee, change the gate of thy

house.

The intimacy with neighbours is much greater in
the East than in Europe ; and the repose of a family
often depends upon the harmony subsisting between
it and those who occupy the adjoining house.

10.

If thy neighhour shaves (somebody), do thou soak (the
head of the person whom he shaves).

Always endeavour to act agreeably to the wishes

ARABIC PROVERBS. 5

of thy neighbour. Jjo to wet, meaning here to wet
the head with a lather of soap before the application
of a razor.

11.

If God proposes the destruction of an ant, he allows
wings to grow upon her.

The sudden elevation of persons to stations above
their means or capacities, may often cause their ruin.

12.

^ I Xi\ j^s. jf.\ >-:^;\; \^\

If thou seest a one-eyed person pass hy, turn up a

stone.

The people of Cairo turn up a stone or break a
water-jar behind the back of any person whom they
dislike, just on his leaving them, hoping thereby to
prevent his return ; this is a kind of incantation.
The term one-eyed here expresses a person disagree-
able on any account. The Arabs regard a one-eyed
man as of bad omen ((*»-ij), and nobody wishes to
meet him.

13.

l^Irsr ^^ u3j^ JyA'* W*" '---V.J '"^^
If thou seest a tcall mclining, run from under it.

Fly from him whose power is tottering, or whom
dangers threaten. In the Egyptian dialect Lj.*- is
used for k>U-.

6 ARABIC PROVERBS.

14.

^\^4'\ ^^. ^ ^\ ^*j-\ JP\ ^/^ '^\

If the dishes increase in number, it becomes hiown
that they are from the houses of neighbours.

In the East, neighbours frequently supply the
wants of their friend's kitchen on occasion of family
feasts. This saying implies that when a person makes
too expensive an entertainment, it is evident that he
has borrowed from others. ^^ (in the plural J\)\)
means not only " a colour," but, among the Egyptians,
a dish of dressed victuals.

15.

i.^}\ L::-^yi L:j\y^\ CL)j:^ \j\

If the sailors become too numerous, the ship sinks.

cL>jj^ instead of Luy^. The lu is seldom pro-
nounced in Egypt.

16.

If a serpent love thee, luear him as a necMace.

If dangerous people show affection towards thee,
court their friendship by the most polite attention.

17.
j\,*j>~ ,^As>- J-4^ J^snJl j^^ \>^\
If thy camel break down, ijut on an ass-load.
Suit thy business to thy circumstances.

ARABIC PROVERBS. 7

18.
^Lsn.--«j ^Ji\^ Sj^jmL* aS'jJl ^ j^z\ J^Ull J (j!^'^ ^ji^^ ^^ \J\

If the winding-sheet he ragged, and the corpse-washer
one-eyed, and the hier broken, and the hurial-
grou7id a saltish soil, then truly the deceased
must belong to the inhabitants of hell.

If everything in a person's business goes wrong,
he must be totally ruined at last. <i^j is properly a
stand or frame on which the coffin rests before it is
removed to the grave.

19.

If mendicity should unfortunately be thy lot, knock at
the large gates only.

Ask assistance from those only who have the
power of helping thee.

20.

If an onion causes his loud rejoicings, what then shall
we say to sugar f

Said of people who bestow admiration upon triffing
objects.

21.

C>1^\,« J^jJ^ JU2»- l^^^i^ iJl

If they call thee reaper, whet thy scythe.
Endeavour, even by mere appearances, to con-

ARABIC PROVERBS.

vince people that thou deservest the reputation that
thou enjoy est.

22.

If ivater is ijvesentfor ablution, the use of sand is
discontinued.

Affluence renders unnecessary what is practised
during poverty. ^^<>J1 is the abhition with sand
which the Turkish law prescribes when water cannot
be procured.

23.

When the angels present themselves, the devils abscond.

24.

j_jiL^\ J.^w> J^t> ^^^^ ^^-r^ ^'^^
If the ivind blows, it enters at every crevice.
A lucky person is fortunate in the most trifhng
affair, jylij plural of jJ^, a fissure in the wall.

25.

t_iy^ ^jj\j\\ c-yl ^Ji d.^.^\ ^ji^^ t_>Jj3 ^ J^ ^^^

If there be grease on thy hand, ruh it off at thy

nearest friend's.

Let your own kmdred, and not strangers, share
in your superfluities, or the fragments from your ^

ARABIC PROVERBS. 9

table. sA is used at Cairo for Jo — and pronounced
there eed, not yed, as It ought to be.

26.

<^s:b ^\ JLc-\ <UauJ ajulj \3\

If thou seest Mm reproaching and swearing at him,
hnoio that he loves him.
De amatorlbus dlcltur. c_,uj Is commonly used
at Cairo for reviling, calling opprobrious names, or
swearing at a person.

27/"-

c-CU-j ^.::^^ c-iCJu^ J«-1 ^li_jL U\ U- \3\

If the water come like a deluge, place thy son under

thy feet.

Save thyself, even at the expense of thy nearest
kindred or friends — a selfish principle very general in
the Levant. According to Moslim tradition, when the
deluge came and the rebel sons of Noah felt the water
approach their ankles, they took their little children
in their arms ; when the water rose higher, they
placed them upon their shoulders, then upon their
heads ; but at last, when the flood reached to their
own mouths, they put the children under their feet, en-
deavouring to keep their own heads above the water.

28.-"'

The thief who understands his husiness does not steal
from his own quarter (of the town).
j\^\, able, clever, expert.

10 ABABIC PROVERBS.

29.

iU]! ^j JJ^\ ^1

At the close of the night the cries are heard.

This sajdng is addressed to persons exulting in
good fortune, to warn them of the final issue. The
night may have passed tranquilly, but at the end
affrays often happen, occasioned either by drunkards,
jDrofligates coming from the houses of pubhc women,
or by robbers, who generally commit depredations at
that time, when they suppose the inhabitants to be
asleep.

30.

The ultimate remedy is a cautery.

If nothing else will avail, violent measures must
be at last adopted.

31.

The nuptials are the nuptials of our father, yet the
peo2)le fight with us.

Those who have the strongest claim find them-
selves dispossessed of the advantage by others. This
saying alludes to a crowd of fellows who have as-
sembled at a nuptial entertainment, but beat and
displace the bridegroom's children, to make room for
themselves.

ARABIC PROVERBS. 11

32.

The pregnant woman longed for it, hut the nurse ate it.

This proverb resembles in sense tbat immediately
preceding. The whims of pregnant women are treated
with indulgence in the East as well as in Europe.

33.

J.OJ Jjo tX^lj Ujj J i__a^ u_2^ <^^V. ij;^^^^^

The miller takes (steals) handful by handful, hut the
Lord takes {sums up his reckoniiig) mule (load)
by mule (load).

Jci^b in Egypt used for j^ri-b — ^the J being gene-
rally pronounced as J.

34.

Rather be scarified ivith an axe than require favours
from others.

a^lLl for -UIs-^L It might likewise mean a
thing, or ^ (as hereafter remarked), and so under-
stood would signify, *' better to be scarified with an
axe than to owe or be indebted to others for any-
thing." Lol^^ means cupping, also^to make mere
scarifications on the forehead or legs — a common
practice in the Levant. Among the Bedouins, a
father threatening liis son, says, t— C«^s:\^s:U «ilUi ^Jl "if
you do so we shall cup (or scarify) you."

12 ARABIC PROVERBS.

35.

The cai^tain {of the ship) loves thee, luipe thy hand
on the sail.

He who is favoured by government may do any
thing with impunity.

36.

(Yes) — / like my mother-in-law, and I like also that
she should make a {disgusting) smell under my
nose {crepitum reddendo).

This refers to a silly, obstinate fellow, who per-
sists in longing for what offends others. In the East
it is generally supposed that a mother-in-law cannot
long be on good terms with the son-in-law, and her
name is commonly used as a term expressing "dis-
agreeable kindred." Here is to be understood

37/'

Play ivith a slave, he will show to thee his hinder parts.

Low people become insolent if you admit them to
famHiarity, ^ is equivalent to jA) — or rather to

ARABIC PROVERBS. 13

38.
i]l\ Jljj ^Lli l^^lA\ <U-^ jJ t.::-^^ jji\

u4 splinter entered the sound eye of a one-eyed person.
" / ivish you good night,'' said he.

He fancied that night had arrived. This refers
to those who judge the world merely by their own
sensations, and suppose that every one must feel as
they do. il^ in the Egyptian dialect, signifies any
small piece of wood, straw, &c.

39.'"

He is hump-backed, yet whirls about.

t«JjLlj properly expresses those " tours de force "
practised by a rope dancer in wheeling round his
whole body with the head forwards.

40.

He is blind, and still ogles the women.

^yj^\ ^^J^ L^^, o^ ci^^^. is commonly used at
Cairo to describe the glances which a man passing in
the street directs towards the shutters, behind which
the women sit.

14 ARABIC PROVERBS.

41.-"-

/^ w ^0 if Aee / speak, my {fair) neighbour ; hut truly
thou art an ass.

This is said of dull persons, unable to comprehend
a slight hint. A man conversing with his own wife,
was desirous of giving a hint to his neighbour's wife,
of whom he was the gallant, and who overheard the
conversation ; but she did not understand him, and
he in a rage used the words above quoted.

42.

'ixJ^ L^ u?J i'jJ^_j!l ^Jy• ^jS:A 'iS\d^\ CjIss- ^\

If the midivife happen to have more commiseration
{for the child) than the mother , that is a corrupt
feeling.

The humane intentions of inferior officers are of
little avail, if the spirit of government be unmerciful.
'i>J\^\ the midwife. ^d used m Egypt for i_?j^.
ii-jo- may likewise be translated " affection."

43.^'^
IAjc-._^ V^jJ ijl;!^^ C::^ikljJ3 U {Jmj\

Whatever the halfhlind wife cooJcs for her husband,
he sups on it.

Custom reconciles us to bad living. ^Ji^ half-

ARABIC PROVERBS. 15

blind, sore-eyed. (The Egyptians frequently use the
imprecation, " hlindness to thy eyes^' t— 5^^ ^ lA^ •)
The L-j of ^<^ is according to the Egyptian dialect,
and often prefixed to verbs ; but stiU more commonly
in Syria than in Egypt.

What is in the cauldron is taken out with the hitchen

spoon.

Every affair requires its own peculiar treatment,
and its own people to brmg it to a conclusion : also,
to obtain information, the proper mode must be
adopted. ^\ used in Egypt for ^^JJU ^Ik> has
many significations ; it here means " to take out."
'^J^\ is the great kitchen ladle or wooden spoon.

45.

The lazy person has no legs.

The Egyptians pronounce aj as if it were written
^ loo, instead of saying lahoo.

46.

The burial is attended by crowds of people, the
deceased is — a dog.

Alluding to great honours bestowed on persons
not worthy of them. L^[s>~ signifies a burial or
funeral when it is " hot ;" i.e., attended by multitudes.

16 ARABIC PROVEUBS.

47.

Play ivith false coin until thou gettest a diwdny.

^^-alLo is the old clipped silver or copper coin,
likewise false coin. The Egyptians more generally
use Jxj or uJyj to express false money. Diivdny is
the same as pdrd. To gain, begin humbly.

48.

The fine pullet shotvs its excellence from the egg.

The pullets most likely to thrive are those which
cry from the very egg. This is likewise expressed
by the saying

The words ^ji and (SJj^::^ are synonymous.

49.-"'^
L^jy ^jj\ h\r^ W"^^

The world is a mirror ; show thyself in it, and it will
reflect thy image.

We may also translate thus : " show thyself in it
(i.e., be frank with the peoj3le), and it will let thee
see its image " (i.e., people will be frank with thee).
This meaning would be more clearly expressed by
the words ^*uA3 l-^Ij^'j (— CJu 1$jjj^. In the Egyptian
dialect h\^ is used for l\^.

ARABIC PROVERBS. 17

50.

From the aszer (or afternoon) it cqypears ivhether the
night will be clear.

This (like No. 48) means that a person gives
indications of his future virtues from early youth.
^ is much used among the Egyptians for d:^]j.

51.

Tie a turhan of straiv round thy head, hut do not
forget thy engagements.

Play the fool as much as thou wilt, but observe
thy promises and engagements. Ljju«1 ribbands of
straw from which baskets are made. Idiots fasten
them like turbans about their heads. c^"^, signifies
"to tie a turban."

52.

The hasty and the tardy meet at the ferry.

Extremes often meet : hss.,< a ferry-boat. The
ferries wait a long time on the banks of the Nile,
until the complement of passengers be full.

53.

T'ooha hears the name, hut the deeds belong to Emshyr.

This alludes to the common saying, h^\s jy "the
cold of tiie Tooba," which in Egypt is applied to any

lb ARABIC PROVERBS.

considerable degree of cold. Tooba is the Coptic
month comprehending the greater part of January :
but the coldest month in Egypt, although it has not
the character of being so, is Emshyr, the month next
after Tooba.

54.

c o ^

From the mother s efforts in labour, ive expected the
birth of a male child.

" Parturiunt montes, nascitur ridiculus mus."
Sons are much more desired than daughters through-
out the East. jiL "the labour of a woman in child-
bed."

55.-'^

Work (ivere it only) for a single grain, and reckon up
the profits of him who does nothing.

cLs- often means "a trifle." Thus it is said, lo- ^ ^
" not even the smallest trifle."

56.

If thou find her, cut her veil in tvjo. " The object is
now tofnd the chance of meeting her," he replied.

It is not sufficient to form projects, circumstances
must favour us in executing them. ^^jA a woman's
veil, generally of black silk or cotton. JL« is here

ARABIC PROVERBS. 19

put for Jjlill Jli'. In the Egyptian dialect ij^j means
"now, for once, above all." ijjtii "in my turn."
J^'uiJl J literally, " the gathering together what is
separated ;" or as here, " to cause or find a meeting."
The expression J,/uLll J ^U i>',.jJl often signifies
nothing more than "if, if!"

57.

/ best knoiv the sun of my oivn country.

Every one knows best his own afiairs, and those
interested in them.

58.

The Zalahye is {a dish) forbidden to the dogs.^

The higher classes only can enjoy certain pleasures.
^Jij are round cakes made of flour, butter, and
sugar ; not much in fashion of late at Cairo.

59."

The needy is the brother of the cuckold.

The needy husband connives at the dishonourable
earnings of his unfaithful wife. The term ^{jj
(cuckold) is no longer used at Cairo. Cuckolds and
procurers are generally comprised under the same
appellation ^jj^ .j^o , which is the common expression of
insult among the Egyptians, and heard on every
occasion. Equivalent to f^jx^ are the words ^\^'i and

20 ARABIC PROVERBS.

60.

The beetle is a beauty in the eyes of its mother.

On the infatuation of parents. The beetle
(luJLAri-) is cited by the present Egyptians as re-
markable for its ugliness. They use ,-«4^ in the sense
of "handsome."

61.

Work, though thy gain be merely the oil, rather than
sit {idle) at home.

This alludes to the oil with which lamps are
lighted, and which costs each family at least two
paras every night. To express that a man is
reduced to abject poverty, the Egyptians say, "he
has not as much as would pay for the oil." ^^xc U

62.

Gain ivpoyi dirt rather than loss upon mush.

Endeavour to gain in low pursuits rather than
lose in brilliant concerns. L^Jl is used in Egypt to
signify "loss;" but the term i?^L^ is more fre-
quently employed.

ARABIC PROVERBS. 21

63.

//* ^Ae house he relieved from {the 2)^^esence of) Sayd^
no other ivill come from afar.

This relates iii general to importunate and in-
truding visitors. Sayd was one of tliose j)arasites
(called J-.ii') who in former times were established as
a regular corporation at Cairo, and became a plague
to all who gave entertainments. They have their
chief or sheikh, and obtruded their company at every
private feast, unless they were induced by a present
to depart from the house.

64.

The wise ivith a wink, the fool tvith a kick {are taught
to understand).

65.

Follow the owl, she will lead thee to a ruined place.

On the consequences of bad company. i^^^. in
constant use among the Egyptians, signifying "to
carry," " to lead," " to transport."

The fly knows the face of the milk-'seller.
This proverb chiefly refers to the dancing girls.

22 ABABIC PROVERBS. *

wlio, when they are brought for the amusement of
company, pay attention particularly to those whom
they soon discover to be the most inclined towards
them.

The devil does not destroy his (oivn) house.
68.

The devil knows his Lord, hut still practises evil.

On a person who understands the precepts of
religion, but never acts according to them. In the
Egyptian dialect, tji^^Lku for cUAio^^ "to practise
foul deeds," " to intrigue," or " embroil."

69.

The Sultan is reviled in his absence {only).

70.

To us belong the house, and the talking {therein).

This expresses that we are here sole masters, or
that it is our own affair exclusively. ^-^^.^^^ for

ARABIC PROVERBS. 23

71/"'

The public ivoman ivho is liberal {of her favours) j does
not wish for a p>vocuress.

A thorough scoundrel wants no inducement to
bad actions. IS\^3 a procuress, a^i commonly used
in Egypt for an unchaste female or prostitute.

72."'

Jj^^ll 'j~i^J (J^y'^'l J^-^i

The people concerned in the nuptials long for the broth.

' Those nearest to wealth are often prevented from
enjoying it ; the great enjoy the least. In this pro-
verb it is supposed that the guests devour all the
meat of the nuptial feast, leaving the members of
the family to long even for the broth.

73.

Mingle thy soi^roiv with Zebijbe.

Drown your griefs in pleasures. 4-^j is a pre-
paration from the flower of hemp, opium, and honey,
excessively intoxicating. It is used among the lower*
classes and peasants. In Hedjaz this flower of hemp
is mixed with raisins (called Zehyb) and tobacco, and
is smoked in the Persian j^ipe ; from which mixture
the name of Zebybe has probably been derived.

24 ARABIC PROVERBS.

74.

(T/ie misfortune) falls either upon the camel, or upon
the camel-driver, or upon the owner of the camel.

This expresses that if a person be once unlucky,
he is unfortunate in every thing, whether with
respect to his family or his business.

75.-'-

'i£.^l\ jSi ^^^ if*-*-^* ''^*'^«^ lAH? ^'-*^ '^y

Light a candle ; search for a ichole iceek ; thou wilt
find something worth a shell.

On fruitless or childish exertions. lz^_^ are small
white shells brought from the Red Sea, which serve
as playthings for children, and as counters in the
game of mangal. ^i::^> used in Egypt for ^^^ilj'

The little bird picks its breast, icliile the sjwrtsman
sets his net.

The word j^i*^ , properly a sparrow, is often
used to express any small bird. ^J^»^\ in the original
sense means to pick the vermin off the head or body
of a child. The birds in performing that operation
upon themselves always appear to be much pleased.
In Egypt it is said of a person ,^Ul) ^j[^ to express
that he is in a thoughtless state of security or happy
leisure. (Jlf stands for J^-ci " he does ;" and is an

ARABIC PROVERBS. 25

auxiliary verb in constant use.) Jji-v. pi'operly sig-
nifying " to fry a piece of meat in the pan ;" here
means, " to turn the ends of the net-strings in the
sportsman's hand, as meat is turned with a spoon in
the frying-pan."

s-

To live single rather than have ill-natured companions.

7sr'

They stood in need of the Jew (to assist them) — this
day, said he, is my feast-day.

Addressed to persons unwilhng to serve or oblige.

A thousand lovers rather than one Mostahel.

Many lovers or gallants cause less shame to a
woman than one Mostahel. According to the Moslim
law a person who has once divorced his wife cannot
re-marry her, until she has been married to some
other man who becomes her legitimate husband,
cohabits with her for one night, and divorces her the
next morning ; after which the first husband may
again possess her as his wife. Such cases are of
frequent occurrence — as men in the haste of anger
often divorce their wives by the simple expression

E

26 ARABIC PROVERBS.

eJouiJi? — which cannot be retracted. In order to
regam his wife a man hires (at no inconsiderable
rate) some peasant, whom he chooses from the ughest
that can be found in the streets ; but who must
engage effectually to consummate the nuptials. A
temporary husband of this kind is called Mostahel,
and is generally most disgusting to the wife.

80.

Aj] ti ^;lii^ ^^ ^ 4 ^^^^^ ^^if-^^ ^\

What the ant collects in the course of a ivhole year,
the monk eats iq^ in one night.

JJl for ^JJl

81.

^m l.Lv U-i^ J^" u^}

What does heaven care for the cities of the dogs?

On the indifference of government to the com-
plaints of the lower classes. JIjo "to care for"
— "be attentive to :" thus it is said, u- ^SIj ^o " take
care."

82.-"

The smallest stock of pi^ovisions supports (the traveller
back) to his home,

Cii^\ is often employed, as here, for one's home
or country.

ARABIC PROVERBS. 27

83.

A secret confided to him may he regarded as if it were
[published) in the house of the police officers.

jyi is the chief officer of police, in whose house
ever J private transaction becomes known.

84.

He gave him the sheep's ear {for his share).

This relates to unjust or unequal divisions.
^tij is used in Egypt for ^ Jl

85.

^\j^\ iLs^p-b J^^ !i\x^\

He gave him the vinegar to drink upon the tvings of

flies.

He devised the most artful and ignominious
methods of slowly tormenting him.

86.

He let him see the stars in day-time.

This proverb is exclusively applied to those who
from stinginess keep their own people in such a
state of hunger that they become faint, and every
object seems black to their eyes.

28 AEABIC PROVERBS.

87.

When the monhey reigns, dance before him.
88.

7%e captain (of the ship) means one ivay, the sailor

another.

Of a person who gives such an answer as does
not relate to the question asked. c-jLo- is not used
here in its usual sense, of " account," but stands for
^■jj or " meaning." Thus it is said ^\ t::,,^.^^-
uJLjb -.jm'i " I meant to go there."

89.

i/' ^Ae erc?e6 {of corn) does not belong to thee, be not
present when it is measured out ; (else) thy beard
will be dusted, and thou wilt be ivearied with the
removing of it.

Do not trouble thyself about the business of
others, else thou wilt repent it. ^'^j\ the Egyptian
corn-measure, equal to about fifteen bushels.

90.

The clever and active valet tvanis no one to set him

right.

The lazy only require spurs. {J^\j^\ in Eg3rpt

ARABIC PROVERBS. 29

signifies the valet de chambre, who keeps his master's
clothes and keys, is the chief among his servants,
and generally his confidant. The Egyptians use the
word jUf< to express a man who is lazy hunself and
only occupied in the affairs of others. The Mog-
grebyns give this name to " spurs." In Egypt ^Ui
denotes one who is both active and clever in his
business.

91.

A clever spinster spins ivith an ass's foot (as her
distaff).

Of those who do much with small means.
92.

The walls have ears.

J\^\\ for J\3/\

93.

He who introduces himself hetiveen the onion and the
peel, does 7iot go forth ivithout its strong smell.

On the consequences of intimacy with bad
people. 21^ is used in Egypt for ''stink" or ''bad
smell."

30 ARABIC PROVERBS.

94.

(Even) the entrails in the belly quarrel together.
On family broils.

95.

Feed the mouth, the eye ivill he bashful.

Give presents to great people and they will be
ashamed not to look upon you with kindness. This
saying is very common at Cairo.

96.

He sells his friend more easily than the brethren of
Joseph sold him.

«_jIJ1 signifies at Cairo one who abandons his old
friends for new, on the slightest prospect of gain.
The history of Joseph is very finely told m the
Koran.

97.

{He is) more greedy than Ashab.

m.

^.^ O ^ J

A greater liar than Moseylama.

These two sayings relate to Ashab and Mosey-
lama, ancient Arabs (the latter a false prophet)

ARABIC PROVERBS. • 31

remarkable for the vices here imputed to them.
These personages are noticed in the following fine
verses : —

Thou gavest me thy 23ledge so that I helieved it to he true.
In my greedy hopes Iivent (to thy abode) and turned back.
If in society thou and I should meet,
People will say, ''here is Moseylama — and that is Ashab!'

99.

Folloio the liar to the gate of his house.

To ascertain whether he has spoken truth. c_>U
used in Egypt for c-jIj J1

100.-"-

What does the ivolfcare if the sheep-fold be destroyed f
^Ikj the same as c_-;;i — a woLf.

101.

Gay or expensive fashions {adopted hut) concealed
consist in the Tikhe and the Tdk.ye.

Said of hypocrites or timid persons who declaim

32 ARABIC PROVERBS.

against gay fashions, but secretly indulge in tliem.
El TikJce is a sasli of silk or muslin, often embroidered,
with which the trowsers of men and women are
closely tied about the loins, while it remains hidden
under the garments. El Tdkye signifies a white
cambric bonnet or cap, frequently embroidered, that
is worn close to the head under the red bonnet or
Tai'hosh. In the Egyptian dialect 'ij>^\ means
" high gaiety," " fashion," " liberality," " heartiness,"
"jollity." The words j^^^^ and ijjjkxc are very
common ; being applied also to low people, who in
their station and among their own acquaintances
affect to be smart and dashing. Those who do not
wish or who fear to make themselves too conspicuous
by an open display of gay fashions, console themselves
by having these two hidden articles of costly materials
and expensive workmanship. Both the Tikhe and
the Tdkye are among the first tokens of affection
sent by a lady to her lover. The TikTce affords
subject for many jokes in gay conversation.

102.

What can I think of thy good qualities, 0 onion ! as
every hite draws tears f

Said of men who in this respect are like the
onion. Here is to be understood,

and ^ stands for ^'A ^

ARABIC PROVERBS. 33

103.

They saw a drunhard reading [the Koran). Sing,
they said, and both thy occupations will resemble
each other.

If the verb ^jiu stand by itself, it is often to be
understood as ^\^\\ ]yb

104.

ij:>- (3J. ^ i_s*^ '^j^ u::--ccJ5

U

Tfthou shoiddest prove a virtuous ivoman, hang a jar
on my ear.

I shall submit to pain and ridicule if the woman
continue virtuous. Sjr^ virtuous, " as becomes a
free-born woman."

105.

iPf) the slave (take) either thejirst or the last.

Beware of the pains that must be taken with a
half-bred man. Purchase the slave either when he
is quite young and raw, so that he may be educated
as you please ; or when he is full grown and all his
good or bad qualities can be discovered.

106.

We bought him {the jackass) to turn the plaster (of
Paris) mill; but he proved Jit only for the corn mill.

On disappomted expectations, ij^^-^ gypsum, or

F

34 ARABIC PROVERBS,

plaster of Paris. It requires much greater strength
to turn the heavy gypsum mill, than a common corn
mill. Almost every respectcible house at Cairo has
its own mill which is worked by a jackass.

107.

A name without a body [or reality).

This is said of persons who bear honourable
names. Such as ,j-.us- — s^s^\ — dillj^ — ^JU — ^iiu.3-0
— &c., but whose characters little answer to their
names.

108.

Lending is rimious {to lenders and borrowers).
There is a similar proverb : —

Lending nurses enmity.

(-_aL> in the Egyptian dialect, " to advance or
lend money."

109.

Work thou, 0 unfortunate person, for this idle
Sybarite.

^^^/^^ one who sits at ease reclining upon his
cushions ; and, in general, the idle who enjoy every
luxury.

ARABIC PROVERBS. 35

110.

The mother of the coward does not grieve {for him).

She has no cause to grieve for one who never
exposes himself to danger.

111.

\,::^^j£. cU:s^a!1 '^i^-Aj ^\

If the harlot repent, she becomes a ■procuress.

Similar to this proverb is the following : —

112.

Thou art hut the luasherman {of the dead), yet thou
wilt insure {him) Paradise.

On the airs of patronage or protection assumed
by those who possess not any influence or authority
whatever.

113.

If the rose come, tve eat and drink near it; if it
depart, ive do not regret it.

We court the friendship of those whom we after-
wards leave with indifference. This proverb alludes
to the Eastern custom of having feasts and collations
in gardens during the season of roses. ^^ is here
for ^jc^

36 ARABIC PROVERBS.

t

114.

The father is a lover {of some one not in his own
house) — the mother is jealous — the daughter at
home is puzzled how to act.

115.

God grant us not any neighbour luith tivo eyes.

It is better that our neighbours should be half-
blind.

116.

He ivho steals the asses, what does he care about
selling each of them even for one derhem f

117."

An honourable man is honomxible, even though mishaps
shoidd befall him.

j>. signifies here " virtuous," or " honourable," as
above (in No. 104). Of this proverb the pronuncia-
tion at Cairo is as follows : —
El horr horr
Wa low messoo edclorr,

the ow in low having the sound of oiu in the English
word owl.

ARABIC PROVERBS. 37

118."

The inconsiderate is the first to lose {or nearest to loss).

Some robbers attacked a house, and the owner
was forced to give them a hundred pieces of coin ;
but these being all base money, the robbers were
detected in the bazar, where they went to make
purchases. One of them on his way to the scaffold,
passed by the house of the person robbed, and re-
proached him for his cunning ; but the man repHed,
]sju*^ i-::-J1 " thou art the inconsiderate person :"
which words gave origin to this proverb. There is a
common phrase at Cairo, iSl^j^\ ^^^\ ^ ^^:^\sji "I
have foolishly or inconsiderately lost such a thing."
The people of Upper Egypt use the word jJj in the
sapae sense — thus, ^^\ cl^j^j \j\ — this is probably
a corruption of the verb j3j or jSj.

119.-"-

The tongue is the neclcs enemy.

Bad language is retorted upon the neck of him
who uses it, with a blow.

120.

To have patience ivith a friend rather than lose him

for ever.

In the dialect of Cairo many terms are used in

38 ARABIC PROVERBS.

the sense of " friend." L_-^a-U denotes the first class

of friends — then follows i ^-.-s^ or l_,>:s^^ — and the

superlative is J^.Jv-^.

121.

To haul the rope is incumbent upon the boatmen.

Every one has, and should know, his own
business. Here is to be understood j^lx. d;^j&i JA^^
ij^sn.11 — The word jA^I is the rope by which boats
are dragged along the shore of the Nile against the
stream. 'ij\ :s^\ are the boatmen who pull the rope,
or peasants hired for that purpose.

122.

(^,^s. Hall i^sT ^ j^S)^ ^/Wil^

The com passes from hand to hand, but comes at last
to the mill.

However he may turn or shift, he will at last be
caught or fall into the hands of his enemy.

123.

^M <L2 jJ • j-i^, r^r^^ ^rri}^

Throw him into the river and he ivill rise with a Jish
in his mouth.

Said of a lucky or highly fortunate person. j-^s^'-H
is here put for j:s^J^ ^ The term jsr expresses
throughout all Egypt the Nile or J-Jl jsr The

ARABIC PROVERBS. 39

i often added to nouns (as in K^J) not only marks
the feminine gender, but shows precisely that the
noun is singular — thus lyu a single cow, 'ijJb a single
bird ; but in common conversation the i is frequently
added without any particular meaning.

124

*

Advance or lend hion (money), and play or joke ivith
him ; tJioic wilt lose by him.

Jocularity with a debtor often causes the loss of
the money due.

125.

Improve or correct thy intentions (preserve a clea.r
conscience) and sleep (ivithout fear) in the desert.

126.

He bought for one derhem some dates; and has noiu
his 2:>alm-trees in the village.

Said of boasters — this man wishes others to
believe that the dates which, he purchased were the
produce of his own trees. In Egypt it is generally
considered by the peasants as an honoiu' to possess
date trees, because they mostly belong to ancient

40 ARABIC PROVERBS.

families and cannot easily be purchased. Of similar
meaning is the proverb : — -

Let him wJio owns one herdt of the mare, mount her.

Fine horses and valuable mares are shared among
different proprietors, each of whom possesses a certain
number of the twenty-four kerdts into which the
animal is supposed to be divided.

127.-^'

Debts cause both cheeks to become black.

Debts are a constant shame. ^^^ ^^^-^ or j^\\ j1^-j
is the distinguishing colour of wicked persons on the
(Moslim) Day of Judgment. In common discourse
it means " shame." The father says to his son, or
the friend to his companion, ^-^. j^- ^ " do not
blacken my face" — "do not let thy behaviour prove
a cause of shame to me."

128.

He falls more frequently {or inore easily) than flies
fall into honey.

■^^\ is here used as the comparative of «_jj an
irregular form often employed by the Egyptians. It
is equivalent in meaning to c^jj jJ^\

ARABIC PROVERBS. 41

129.

The one-eyed person is a beauty in the country of the

blind.

130.

Whither can the sun retire from the bleachers"^

This alludes to persons who cannot elude the
pursuit of their importunate cHents. The bleachers
are constantly watching for the sun, that they may
spread out their cloth or yarn. .Lai in the dialect of
Egypt, is " a bleacher."

131."

'iyi\j^\ CJ>^-J1 ^J=^ "^W^*^^ "^^

The foreign hand destroys the well-conditioned houses.

j^\s. signifies both " populous " and " in a good
state of repair or cultivation."

132.

They 7net a inonkey making ivater in a mosque, "Dost
thou not fearj' said they, " that the Lord may
transform or metamorphose thee V (" Indeed,")
replied he, (" / should fear that p>unishment) if
he ivere to change me into a Gazelle."

This refers to conceited persons. Gazelles and

G

42 ARABIC PROVERBS.

monkies, according to Eastern nations, represent the
extremes of beauty and ugliness. uXsa-u^^ i^\ "May
God metamorphose thee !" is a common expression
of insult ; to which is frequently added, " may he
change thee into a dog or a hog !" ujCk\.«-^„ <dll
ji,jj^ j\ ^^ Here is to be understood' ^\ lJ'ustU

133.

Custom is ctjifth nature.

Arabian physiologists divide the human character
into four natural classes ; the choleric (t_?jUt>), the
bilious (c/j^/t-tf), the melancholy (^/^b^-:), and the
phlegmatic (^^b).

134.-"

l%e Z>ac/ neighbour sees only what enters (the house),
not ivhat goes out [from it).

He keeps an account of what his neighbour
gains, but not of what he expends in charity ; i.e.,
he is bluid to your good qualities and only notices
your defects.

ARABIC PROVERBS. 43

Ul^

^_^

135.

<W-=^j '■"t/*" <—^j ^'■<= '^'V

After he had mounted, he put his legs in motio?i [to
excite the animal that he 7'ode).

When a man is once firmly established in power,
he begins to oppress and tyrannize.

136.'"

After he had attained to Isldm, he affected to he a

Sherif

Success renders a man bold.
137.-"

A miserable Bedouin found a date {that had been)
thi'own aivay. " Whither shall I go," said he,
{" to eat it in safety ?")

Trifles become treasures to the poor, j-jy^ is
not used by the Egyptians in its Hteral meaning
"ulcerated," but generally to express ''miserable,
pitiable." They also use ^j' for^ "a dry date."

44 ARABIC PROVERBS.

138.

'ijixi] c-'l^ 'ijJL.^ Ijfc^il) Lc i^xj

After they had ravished her, she called out to the

watchmen.

On the hypocrisy of prudes. ^.jjLc. in the plural
sJlc. — watchmen stationed in different quarters of the
town.

139.

The village saint is a clever impostor.

J^l^j signifies a Hving saint or half-mad man.
Egypt abounds with fellows of this description, who
are well known to be vile impostors. *— ^J^ in the
usual acceptation of the word, means the open
country and villages between Cairo and the Medi-
terranean Sea. jLc in the Egyptian dialect, a clever
active thief, an impostor.

140.'-

She sold the lamp and bought a curtain [to hide her
doings in the bed chamber). " That," said one,
" is a scandal under ajine appearance."

ILfSjb " scandal." Thus (J^^ " they make a
public scandal of me." The word <x-«)/^ is likewise
used in the same sense. ijL^ ^.w^sr- "finely ex-
plained, giving a good external appearance."

ARABIC PROVERBS. 45

141.

^<Ci^.« *.C^£ '^^.j^^ J^ ^^'^ J J^^ ^* ^V

a4/7;e?^ /ie ^ac? eaten and ivas reclining on the sofa, he
said, '' thy bread has a smell of mastick."

When he had fully enjoyed it he began to dis-
parage it. \^'\ " he reclined," as people after dinner,
upon sofa-cushions, when coffee is presented to them.
j^Ju-x in the Egyptian dialect signifies " bread."

142.

Our tovm is hut small, ive all hioiv each other.

This is said when an acquaintance meditates some
fraud or deception.

143.

Instead of v:alking upon kabkdbs, take the rags off

thy heels.

Provide for the necessaries of life before you
enjoy the luxuries. JUj in the Egyptian dialect for
Jj^ — Kabkabs are stilts or wooden slippers, four or
five inches high, upon which the women walk in the
baths, and the ladies of genteel rank in their houses.
These latter have their kabkabs ornamented with
various sorts of silver tassels, and inlaid with mother
of pearl, i.'^^^ is used by the Egyptians for " a
rag ;" also for " a vile slut."

46 ARABIC PROVERBS.

144.

She has cm offensive breath, yet presses forward to

get a kiss.

On the ill-founded pretensions of people.
145.'"

{That is) a had exchange, {like giving) a j^aivn for a

bishop.

A saying derived from the game of chess.
146.

Betiueen Hdnd and Band our beards were lost.

This proverb owes its origm to a story resembling
one which La Fontaine has related. Hana and Bana
were the wives of an elderly man— one plucked out
his grey hairs, the other his black, and so left him
without any. In Egypt there are other terms, like
Hana and Bana, used merely because they sound
almost alike : thus '' he went to Khirt Birt "
{l:l>jJ cl^j^), which means that he travelled upon a
foolish errand ; or " he went to Hersh Mersh "
(ut!'* iJir^)' ii^ipljing that he did not succeed in his
business, or else that he was placed in a state of
mortification or disgrace, which might be expressed
by the English saying, " he was sent to Coventry."
(Other words without any Hteral significatioYi used

ARABIC PROVERBS. 47

in this manner, will occur hereafter.) It may here
be remarked that many facetious stories long current
in Europe, are of Arabian origin.

147.

(Like) the lamentation of Adam on his departure or
separatio 1 1 from Paradise.

This is said of unavailing grief, chiefly of lamen-
tation for the deceased.

148.

She went to sleep hungry, {although) her husband is

a haher.

Those nearest to plenty sometimes experience
want. ^^.^ in Egypt used for ^^^U-

149.

In a town ivhere thou knoivest nohody, do ivhatever
thou nicest.

Most people are ashamed only of those by whom
they are known. Here is to be understood jJj

150.

A house from which thou eatest, do not pray for its
destruction.

48 ARABIC PROVERBS.

151.

A ivell from which thou drinhest, throw not a stone

into it.

152.

Roast them only, do not hum them.

Too violent measures cause us to lose the expected
profits, ^-.^♦^rs^ signifies the roasting of coffee-beans
in small iron pans, according to the Eastern custom ;
these pans are called I^zaj^^^ The word ^^ is of the
Syrian or Egyptian dialect and much used ; it means
"only," "at all events," "nothing more," "this will
do," &c. ; at other times it is merely a superfluous
particle, or an expletive without meaning, annexed to
some phrase.

153.

Selling and buying, and nothing tijjon the hoai^d.
Equivalent to the saying, "great cry and little

wool." &^ or iiJJ? is a round board on which the
pedlars who walk about the streets expose their
goods for sale.

154.

(Like) a hawk over a scare-crow (i.e., flying about it).
To designate a person of meddling disposition,

ARABIC PROVERBS. 49

who never remains a moment quiet. jUi is a par-
ticular sort of scare-crow^ made of thin pieces of
wood, and used in the gardens about Cairo.

'bil ^j^

155.

He left off sinning, hut never ashed forgiveness.

Said in allusion to those who think it sufficient
if they discontinue their bad actions, but never make
atonement or sohcit pardon for those they have
already committed.

156.

A harlot repented for one night. " Is there no police
offbcer," she exclaimed, '' to take up or lay hold of
harlots V

Those who have been sinners themselves are often
the least indulgent towards others ; and on the
slightest repentance they claim the privilege of rigid
virtue. <u^ (phu-al c-jU^*) the term used at Cairo
to express a harlot or public woman, ^j is an
exclamation. ^\^\ the chief police officer at Cairo.
He is also entitled exclusively " El Aga."

H

50 AH ABIC TROVERP.S.

157.

k»iiJl ^Iki ^Ji\ t_?J 1^ yiO'

Come, let us circumcise the Icalijt in this crowd.

A proverb ironically expressing that this is not
the proper time or place for a business in question.
kJj is a person suffering from certain tumours which
sometimes affect even children at Cairo ; and which
would render the operation of circumcision extremely
tedious and troublesome. Kalyt among the vulgar
is a nickname frequently applied.

158.

Come, {my dear,) luithout any (more) quarrelling, sit
down ujwn this pelisse.

Said in ridicule of the means employed by a
husband to coax his wife into good humour. ^^
for t^-jj& In the EgyjDtian dialect iJjrJ signifies
"complaint," "quarrel." To spread a pelisse that
another may sit upon it is a mark of great respect
and attention.

159.

The falcon dies and his eye is {still) ttpon the seizure
{of his prey).

The tyrant continues a tyrant to his last breath.
Ll^x^ an ash-grey falcon of the smaller species,

ARABIC PROVERBS. 51

common throughout Egypt and Syria. i—dksnJl the
action of seizing or carrying off prey. The verb
i^_fii2;>- is constantly employed to express the carrying
off plunder by soldiers from peasants and shop-
keepers.

160.

Thou kindlest the flame, and criest "Jhe."
161.

It may he afljve ; on the morrow it ivill he ashes.
Violent passions easily subside.

162.

Thou tahest from the sore-footed his sandal.

Thou ruinest the man completely. ijl^ means
not only "bare-footed," but one who has the sole of
his foot sore from walking.

163.

Thou hissest thy lover, and tear est out his teeth.

On the greediness of bad women. i— C;*^^^ pro-
perly means "a rival;" but in Egypt is generally
used for " a lover :" it signifies also at Cairo a partner
at the chess or backgauunuii board.

52 ARABIC PROVERBS.

164.

Thou readest the Psalms to the inhabitants of the

tomhs.

Thou doest what nobody else does. The Psalms
are seldom read by Moslims, because they assert that
the Christians have interpolated them ; yet they
acknowledge that David was inspired by heaven
when he composed and sung them. Nobody thinks,
however, of reading or reciting to the dead.

165.

They behaved like poor honest people until they ivere
firmly established.

On the artful system of Eastern governors.
\yLjx^ from the word t:,nCw<5 which means not only
" poor " or ^' humble," but also " honest ;" a sense
probably arising from the circumstance that in
Eastern countries poor people only are honest. It
sometimes implies likewise a reproach of stupidity ;
thus {j\L,^ J^b '' a poor, honest fool," and perhaps
for a reason similar to the former ; because here no
one is ever blamed for cheating or deceiving others,
but for allowing himself to be cheated. Few who
have talents and cunning condescend to be honest ;
so that honesty is rather depreciated, or found only
among poor fools.

ARABIC PROVERBS. 53

166.

ij j,:j& >^~}^A L_--ik)' J j^s.< (^j ^Ji^^

He lays round eggs and asks for young turkeys (to
2) 1 'oceed fi'om them) .

On unreasonable expectations. The turkey egg
is oval, while the pigeon egg (here meant) is nearly
round.

167.

Wind and sea combat — "this time," said the ships,
" ive shall have the ivorst of it."

When two rivals contend for the government, the
subjects are most to be pitied. ^_y in the Egyptian
dialect means "for once," "this time." Lj^ c;:-^xj. I' .3
"for once it has fallen upon us ;" i.e., the misfortune.
There is also a saying li-.U u:-^^ iJJ "for once or
this time it has come ujjon us," {i.e., the goodhap,)
or " we shall be gainers." ^z^^^ used in Egypt for

168.

The ivind hloivs as the sailors do not wish.

On untoward circumstances in general. oyr'
" to run ;" it implies also any other kind of rapid
motion.

54 ARABIC PROVERBS.

169.

Under this {fine) apparel a he-goat {is hidden).

A he-goat (ij^'-') is, among Arabs, the emblem
of a stupid clown. fj^'J b lt-^^ " be silent, thou
goat," is a phrase often heard in the bazars.

170.

The crown of a good disposition is humility.

'ij^-a in the Egyptian dialect does not merely
signify what belongs to the <, — what is manly, but
in general "good disposition," "kindness," "zeal."
It is said of a person ^j^ c-^s^U ''who likes to be
serviceable to others," " who is honestly zealous in his
business." Sj^ u^j^^< (^V* \^ ^ U) " a cold egotist."

^\

171.

A horroived cloaJc does not keep one ivarm.
We best enjoy what is our own property.

vXKABTC PROVERBS. 55

172.

The ox that ploughs is not to he muzzled.

This was a precept of the Jewish law. See Deute-
ronomy XXV, 4. We must necessarily trust to those
whom we employ in any business, f^'*^. comes from
iv'^Ui a muzzle made of ropes, closely tied to the
mouths of oxen, camels, and other cattle, to prevent
their grazing m the fields of strangers in passing
along the road ; for there are not in Egypt any
inclosures.

173.

Three {jpersons) if they unite against a toivn will

ruin it.

The smallest number of evil-disposed persons, if
weU united, can work considerable mischief.

174.

*^. t^- \j^^ J^ "rf^ cT* Jj^^ '^.y.

His gown is full of holes ; he thrusts out his hand at
ivhatever place he likes.

Poverty is sometimes an advantage, as it insures
freedom of action. A;y for ^.-y

175.--

i^jJi\ oJkl U Jli jJJj ^oi^j ti *jU ^<1p>- ^j£^ i^cLc ^jL^J

A serpent \ipon a dung-cake ivas sivimming in a diriij

56 ARABIC PROVERBS.

pond. Some one said, (indeed,) " nothing suits
this stinking jyond better than this ship of dirt
and this filthy spectator'' {i.e., the serpent).

^5jJ for ^i-Ai) Jl or tJ-^c^ The dried cakes of

cattle-dung are called l\s>^ used as fuel in the East.

A common term for " serpent " in Egypt is 'Ls^ — a
great serpent is called ^K^^L^ — and this name is like-
wise given to the eel.

j»-»s;al^ ^j^

176.''^

The oppression of Turhs, rather than the justice of

Arabs.

By the term Arabs are here meant the Bedouins,
who, in the Mammelouk times, most grievously op-
pressed the open country of Egypt. The Bedouins
themselves often call their nation exclusively " Arab,"
a term they use more frequently than " Bedou \'
and all other Arabians, who are not of Arab tribes,
they distinguish by the appellation of Hadhary or
Fellah, which with them are terms of reproach or
contempt.

ARABIC PROVEEBS. 57

177.^'

The tyranny of the cat, rather (or is better) than the
justice of the mouse.

The mouse bears a much worse character in the
East than in the West ; "wily, insidious, rapacious,"
are the gentlest epithets applied to her. Mice are
certainly a great nuisance in Egypt, where the open
country (as well as every town) abounds with them
to such a degree, that I have known instances of
families being actually driven from their homes by
the numbers and rapaciousness of the mice and rats,
that spared neither victuals nor furniture, j^ sig-
nifies "unjust, violent, oppressive behaviour."

178.
aJu: JjU k-.Ll '>-^}j ^\^ ^£-^\ ^-^^--^iPr

I came to utter an imprecation against him, and
found the wall inclininfj over him:

It is unnecessary to revile a person who is already
crushed by universal opprobrium. a^U J.'U "in-
clining over him," "ready to fall upon him."

179.

The fool has his answer on the edge ^f his tongue.

The fool answers without reflection, whatever
comes first into his mind, ^^^ here means "a fool,"

1

58 ARABIC PROVERBS.

not merely "vile or bad." The following verse is
quoted on the same subject :

The tongue of the wise is in his heart,
The heart of the fool is in his mouth.

180.

Silence is the {best) answer to the stupid.

Au£. cijl^l means likewise '*to leave him alone."
A:^ u:^X^l "leave him alone" is a common expression,
signifying " neither speak to him nor meddle with
him."

181.

He came to the impious to blaspheme.

He did what was superfluous, because all liis
companions did the same. With a similar meaning
the Arabs say J-^U- J^-^^ " a (second) receipt for
what has already been settled," or equally super-
fluous actions.

182.

The lamb came to teach its father hoiv to feed.

183.

l^L>-j X*^Aia!l 'JLJs^ l-iLH J-^ ^^^^^■^ V^-

Theu came to shoe the horses of the Fashd ; the beetle
then stretched out its leg {to be shod).

On ridiculous pretensions.

ARABIC PROVERBS. 59

184.

l__5,-J U-^^ f^?"* cJ"^^

The camel crouches cloiim on the place of another

camel.

This is said when one great dignitary dies and
another immediately takes his place. In travelling,
the places where the camels repose on the evening
station are distinguished from the siuToundrng
country, and caravans usually halt at the same spots.

185/"-

A ivell is not to he filled ivith deiv.

This is said when trifling presents are offered to a
powerful person who is known to be greedy.

186.

/ came to the scahhy-headed {^person) to he amused in
his company ; he uncovered his head and fright-
ened me.
Friendship ceases when a person's real character

is known.

187.

One came to count the waves of the sea ; he erred (in
the reckoning). " There are {at all events) more
coming than going" he said.

On paltry expedients to conceal ignorance or

60 ARABIC PROVERBS.

negligence. The expression cuWi^l ^ ^\ clA^\^
is likewise often used to console a person for some
disap23ointment, and then it means " one opportunity
is lost, but another will present itself." CL-jl-^^s^in the
Egyptian dialect for ci-^V.^s^

188.

They came to milk the goat ; he hr — ke iv — nd.

The stupid clown disappoints those who require
his services. \j>- used in Egypt for yU-

189.

The ej^'orts of the poor are, his tears.

The poor can only weep for the misfortunes of
others, but are not able to alleviate them ; this is a
frequent apology for withholding assistance.

190.

Thy neighbour is thy teacher.
We learn from our companions.

191.

{Like) the hanger of the louse upon the head of the

scabby.

Is said when a person in affluence pleads poverty.

ARABIC PROVERBS. 61

192.""

CL?J^::<: Ji\ SU£. j^^W U-

Grief came to converse with grief.
The afflicted cannot console the afflicted.

193.''

(Like) the burial of a stranger, no one goes before and
no one behind him.

This is said of a person who retires from office
without the regret of any one. ii\jj ^ is to be under-
stood as J^r^l li]j} ^

194.'''

^j^jD '^-^^ (J-- \^ ^JCr*-

The {intercession of the) soldier loas not accepted, he
{then) sent the soldiers cap {to intercede for him).

If the patronage of the master cannot serve, that
of the servant can be of httle avail. In Egypt ^^'-^
implies a horse soldier, in opposition to a foot soldier
or lj/-^^^ — The Egyptians use ^-1 as the common
term for "to send." j^^J^ is the high woollen or fur
cap worn by the horsemen, called dely or delaty.

195.

A paradise in which hogs feed.
Said of a beautiful woman whose husband is ugly.

62 ABABIC PBOVEBBS.

196.

Ignorance that supports me is better than ivisdoni
ivhich I must support.

Rather take from the fool, than give to the wise.
197.

Thou art more ignorant even than thou art impious.

Verbatim : "thy ignorance is stronger than thy
impiety." The wordyl^ is a very common term of
insult among the Moslim Egyptians themselves, and
means, v^^hen ajDplied by one of them to another,
'' impious."

198.

The camel has his projects, and the camel driver has
his projects.

The interests of the governor and the governed
are never alike. , <-i) J is here to be understood as

199.'"-

jd-jj ^Ji'"^ ^ J'^' } '— ^^ '^y. ^-^^-^^ u^^^

Sit down wlieu thou art taken by the hojid and when

ARABIC PROVERBS. 63

thou receivest presents ; and not ivhen they lay
hold of thy leg and drag thee (away).

Visit only where thou art welcome. With respect
to the expression t— >ouj j.^^ some remarks shall be
offered hereafter.

'Un

u_j^

200.

Is thy mother-in-law quarrelsome ? Divorce her
daughter.

Cut up the evil by the root. The mother and
daughter will leave thy house together.

201.

[In truth) my lover is a Jine fellow, and he wears a
st)-aiv turban.

Said in derision of a ridiculous spark, ^tx) " to
tie," and " to wear a turban." *^ are the mats made
of dry reeds in which is packed the charcoal sent to
Cairo from the country about Thebes.

64 ARABIC PROVERBS.

202.

Afflicted, because she has no coivs ; she twisted her
hair into a whip.

Said of one who consoles himself for the want of
enjoyments by mere phantasms, aili^ is a whip
made of date-leaves, with which the peasants drive
their oxen in ploughing or drawing at the water-
mills ; it is likewise called ^:>~j — The word 'ijtJii must

not be confounded with ^^ or "hair," although I
have so translated it ; this latter means the " hair
of the head; " but Ijdii those hairs which in the East
it is usual to shave off or remove by a depilatory,
although the slovenly peasant- women often allow
them to grow for months.

203.-^''

Afflicted at having no house, she bought a broomstick
and some oil.

Of the same signification as the proverb imme-
diately preceding.

204.

Aggrieved because she had no eyes, she purchased, a
looking-glass for two derhems.

Of the same import, ^.^^--c for S1^.c

ARABIC PROVERBS. ' 65

205.

In our account we reckoned the serpent and the
scorpion; hut the " erha lua erbayn" was not 'in
our reckoning.

We have not taken proper precautions against
the most dangerous enemy. The " erha, iva erhayn "
is a small spider-like insect, which is said to have
forty-four feet, whence it derives its name. It is
reputed extremely venomous. I never happened to
see one,

206.

They milked a monkey ; she drew hack in a surly
manner. " The milk," said they, " which comes
from (one ivith) that face is (surely) had

stuff:'

The wretch who with affectation and orrimace

o

refuses to assist others by a service that would reflect
honour on himself, will never do any good. ^^iiO in
the Egyptian dialect means " to draw back sulkily,"
or like a prude or coquette, if any one approach too
near. ^\js^ not only signifies " unlawful " or " for-
bidden," but in common speech, " worthless."

K

Q6 ARABIC PROVERBS.

207.

Anger without power {is) a blow ready.

If a person become angry with another to whom
he is inferior in strength, he may expect to receive a
blow, ajl^^ in the Egyptian dialect signifies "anger,"
as well as "stupidity." It is said, Ai^ i.::,^.A^>ssr "1
became angry with him." irU- is " official power,
influence, importance, patronage derived from rank
or wealth." ^jU> equivalent to Ijlj " a blow on the
neck/'

208.

Loose me from pillar to pillar ; perchance it may
cause liberation.

Loose my chains from one pillar, and fasten them
to another, said a prisoner, perhaps in so doing I may
eflect my release. This signifies, that the unfortunate
grasp at the most trifling circumstance in hopes of
relief. Among other meanings j implies deliver-
ance, relief, return of good luck, an opening to happier
circumstances. In this sense God is styled -ly —
and when Arabs pray for deliverance from misfor-
tunes they always address him by this name, and say
^V^ V. — The expression ^y <Li is often used in like
manner to console a person, and then means " hope
the best !'

ARABIC PROVERBS. Q7

209.

A storm in the shoiJ of a glass-dealer.
Signifying that a thing is quite out of place.
-.U-j a dealer in glass-ware.

210.

He put him into the basket of Meloukhye ; he came
out of the basket of Bddenjdn.

Said of one who is continually running about and
seen almost at the same time in different parts of the
town, always in great haste. The Meloulchye is
corchorus olitorius, a favourite vegetable among the
Egyptians. Bddenjdn, the egg-plant, is likewise
much esteemed by them,

211.

^,jj ^$^*t**^ ^=:l.^ )iJ 1,1 l^ '^■*rlj*'

Afflicted because she had no house, she made a livery
stable of the hole (in which she lived).

On the ridiculous attempts of poor people to
imitate the great, or to appear rich. 'Lxj for Lju
means a " hole," more particularly foramen ani. In
derision this term is applied to a small dirty place
where poor persons hve. Ljjj a public stable wherein
cows are kept in the town at that season when the
open country is inundated. Similar stables are found
in every quarter of the town, and the cows kept
therein furnish Cairo with milk during the inundation.

68 ARABIC PROVERBS.

212.

i2<^6 a /oa/' against a loaf, no doubt of its crumbs
{coming forth).

Set two men of equal powers against each other,
their true character will appear from that experiment.

213.

Remove the gate of thy stable to another side.

This is generally said on averting the danger of
the evil eye. If a house is reputed of evil omen
(^*^^), the owner usually walls up the gate, and
opens one at another side, by which he hopes to
avert the baneful consequences of the evil eye of
his enemies. JjJatfl (or Jjda-j^) is the origin of
" stabulum," a stable.

214.

Sireet of tongue (but) of far dista^it beneficence.
Said of a hypocrite.

21.5.

We thought that there were men in the desert.

Said of persons whose cowardice has disappointed
our expectations, i^.^^^-^ is often employed in the
sense of "thinking;" thus ^j-^ u_C^ l::->-w..^ "I
thought thou lovedst me."

ARABIC PROVERBS. 69

216.

i-i-Jt*a!\ L5^ 4^^*^^ (*^

[Like] the government of the strong over the weak.
Applied to unjust oppressions in private life.

217.

A virtuous woman had patience {ivith her husband),
her house flourished {or continued well peopled).

cu^ is^^\ means here "to be peopled/' or to
continue inhabited by all its inmates ; in opposition to
ci^jci. [f^ words which would have been used if her
husband had divorced her and she had left the house :
here is to be understood ej,^^ ^\ i"-^

218.

Your talking is fine, hut our house is far distant.

In spite of all your fine reasoning I am far from
complying with your desire, ci^'^r*- is often used
in Egypt synonymously with /♦il^ as the verb (JL?Jcs.^j
is used instead of *K::j

219.^

Crook-backed, limping, her right hand tremhling.

Denoting a woman afflicted with every kind of
misery. ^Ili in the Egyptian dialect, means one.
who labours under a tremor produced by extreme

70 ARABIC PROVERBS.

debility. Instead of ^j^^ it ought to be <J.'-aj — because
Jo is feminine ; but the Egyptians very often con-
found the genders. It may, however, be possibly
understood here as i^^j^\ s^'^ c;-* ^'^.

220.

- ^ - ^

3fay the ulcer {of the Franks) love thee, and the Lord

hate thee.

Addressed to a hypocritical enemy who assures
us of his friendship, and says, " I love thee," or
lJLs^\ \j\ The word t-,^^ is here put for t_,.,osa]l
^Jsrj^\ " the ulcer of the Frank," or " the French
disease."

221.

May her envier stumble over her hair.

An imprecation against the enemy or jealous

rival of a woman. j^'J in the Egyptian dialect for

*jO' See above, No. 202, for a remark on iyt-i — It

means, "may he be unlucky whenever he approaches

her."

222.

A single grain makes the balance heavier.

Where two parties of equal power contend, a
very slight accession of strength will decide the
question in favour of one. Ji-ii' for JxU

ARABIC PROVERBS. 71

223.

She is with child, and nurses a child, and has four
(children) before her.

On affluence of riches.
224.

The [bi'oken) pots are put to the account of the

retailer.

Great people make the poor pay for the mishaps
that befall them. j\^s in the Egyptian dialect " pots
and jars of earth." It is to be understood here

fji,yuSX\ J^^\ The name of j^j^^^ is given to those
who carry the earthenware upon their heads about
the streets, on account of the manufacturers. If any
of them should break, those who carry them are
responsible to their principals.

225.

The dream of the cat is all about the mice.
226.

[Like) dry reeds and {still) keeps company ivith the

fire.

Most likely to suffer from the calamity yet im-
prudently exposing himself to it. Ixl^ is the arundo

72 ARABIC PROVERBS.

epigeios, that grows particularly in Upper Egypt
in districts which are not regularly inundated : the
poor people use it as fuel. j^U^j is the Egyptian
pronunciation of -i^Uj The lower classes frequently
pronounce the ^ like ^ Thus they say j^s. l::^<^j\
for ^£ lx)j\ — also i'r-as^.o for 'ij^x^ — and aj {jj^^sr
for ^ i.::-^^ — is^-^j for l::.-^*>-j — likewise c:-n^- for

t::^-t> but the same people pronounce the c strongly

in other words when it is placed at the beginning or
end of them. •

227.-'-

Thy beloved is the object that thou lovest, ivere it even
a monkey.

Love is blind.

'\^\ ^j^

228.

The best food is that ivhich fills the belly.

Such is the true though not the literal meaning.
Li\^ is taken here for the whole of the intestines. J^>-
*'to reach, to arrive at, to hit, to fulfil one's purpose,
to satiate."

ARABIC PROVERBS. 73

229.

They wooed her, and she resisted ; they left her, and
she then fell in love.

On the whims of those who capriciously oppose
the wishes of others, *JiJ among several signifi-
cations, means, in the Egyptian dialect, the same as
j^LiJ "to fall in love," because it is understood ci-^jtUaj'

230.

Baker and (at the same time) Mohteseb.

His interest will cause him to lose sight of his
duty. Mohteseb is the public officer who super-
intends the legal price and weight of the provisions
sold in the bazar.

231.-''

Take thy luck from the lap of thy sister.

A poor woman complained that she had not any
children, her sister had half-a-dozen little ones in her
lap, and did not know how to supply them with food.
The person is therefore advised to take warning from
her and not to form rash wishes.

L

74 ARABIC PROVERBS.

232.

The dirt of labour rather than the saffron of indolence.

Bather to be busy were it even in dirty work or
labour of little profit, than to be indolent though in
possession of luxuries.

233.

A vinegar seller does not like (another) vinegar seller.

On the "jalousie de metier." At Cairo the name
of J^Ls:;S^ is given to the sellers of pickles ; cucumbers,
turnips, onions, badenjans (egg-plants) preserved in
date vinegar are favourites with the Egyptians.

234.

Acquire leariiing and information {even if they come)
from the mouths of cows.

Never object to any source from which you may
derive useful knowledge, a^^j^ is the snout of ?i
hog, and generally applied to any ugly mouth.

235.

2hhe from the (bad) debtor ivere it but a stone.
Do not refuse from a bad debtor whatsoever he

ARABIC PROVERBS. 75

may pay on account. In receiving a small part of a
considerable debt, it is often said,

A single bristle of the hog is hetter tJmn all his (the
bad debtor s) beard.

236.

J_j-4csn4^ J-elLl Jaj\ JU j-ljtx^l <il>-b aLojiU J-i ^l...ji--..<.

^ iee^^e i^^ow a broomstick was entering the privy ;
" Zoo^," sai'c? one, " a^ the carrier^ the carried,
and the hotel !"

The a31^^1 j\j are public khans at Cairo, where
strangers halt and merchandise is deposited. The
abridged saying, "look at the carrier and the carried,"
is often quoted on seeing a mean looking man riding
upon a wretched Rosinante.

237.

Toys without instruments,

i^jyi. small ware and other toys sold usually in
the same shop, if Jcc implements used in the different
crafts. The saying implies, " fuss about trifles,"
" much ado about nothing." A man keeps toys in
his shop, but not any useful or necessary im-
plements.

76 ARABIC PROVERBS.

238.

He left her upon the black ground.
He ruined her completely. In taking away her
mat, the poorest article of household furniture, he left
her to sit upon the bare floor.

239.

Those are {esteemed) the best people through whom

one gains.

The expression ^Lc \y^ ^ stands for ^^ Jo ^J^
\y^ or ^jJl J..; jj^ "upon whose hand they gained,"
i.e., through whose interference or medium.

240.

The best generosity is that luhich is quick.
241.

Do no good — thou shalt not find evil.
On ingratitude.

242

Leave the entangled yam to be untwisted by the
effeminate or pusillanimous.
J-.:kall intei-woven, intricate, disordered ; this
sense is likewise expressed by L^U The word J.'J^1

ARABIC PROVERBS. 77

in the Egyptian diaject for JjU signifies " effemi-
nate," " weak-heart eel," " unable to make exertion."
i^jJ for ^sJi This saying means that the business
must be suited to the capacity or character of a man,
and the puny or weak-hearted must be employed
in women's work.

243.-"

Of empty stomach, yet he chews incense.

A hungry beggar, yet affecting the manners of
great people. It is a common practice in Egypt
among the higher classes to chew incense in order
to sweeten the breath ; or, as it is said, to facilitate
digestion.

244.

Take his understanding a7id put it into the basket (at

thy hack).

Said in derision of a person^s understanding.
^y^y* is a small basket which the poor Nubians,
who come to try their fortunes at Cairo, sling upon
their back, and carry in it their food and miserable
luggage.

245.

Those are the best onches ivhich are spent in their
proper place.

Literally, " which are directed towards the proper
side."

78 ARABIC PROVERBS.

246.

He is the chosen of the ^jeople who rejoices in the
welfare of others.

2A7.

(^k ipj^. d/^^^
With gentleness the fracture is repaired.

With politeness and softness a reconciliation can
be effected in quarrels. This refers to the common
saying, ."*rsxJl J Jj>- Jj>~ " a hole has been bored
in the friendship," or " friends have been disunited."

248.

To he humble when we want (the help of others) is
manliness.

This maxim is deeply impressed on the minds of
people in the East. ci-*U-lLl " affairs," " business,"
"wants," " demands from others," &c.

249.

Expel avidity from thy heart; the fetters will he
loosened from thy foot.

Be contented, and thou wilt be free.

ARABIC PROVERBS. 79

250.

<Cc' jSi i"jo-u jo-i ^''^. **^>-

Leave him alone ivith his grief- — he has taken one as
old as his mother.

Of one who deserves his misfortunes. The man
had married an old woman, and might therefore have
expected from the first not to be very happy with her.
'ss>~\ is often used for ^^j " he married." jJcf " similar
to anything in quantity or quality ;" often employed
in the same sense as Ji^

251.

Take {the wine) from the drunkard and do not take it
from the soher.

The sober will more probably betray thee in this
instance than the drunkard. The U of Ui.:>- refers
to 'y^:>- or "wine." ^>-l^ "one who is awake," "in
possession of his senses," "sober."

252.

Take the hook by its title ; or, take the letter hy its

address.
The first view teaches us to judge of a person's
character, and whether he be a fit object for a nearer
acquaintance. Such is generally thought in the
East, where a Lavaterian system of physiognomy
prevails. Every governor of a province is a phy-

80 ARABIC PROVERBS.

siognomist, .and fancies that he can ascertain in the
looks or mien of those brouerht before him which is
the gnilty party. A prepossessing face has more
influence in the East than in Europe ; but the rules
of physiognomy are never strictly analysed, and it is
chiefly from the expression of the eyes and the state
of the eyebrows and nose that an opinion is formed.

2.53.

His bread is kneaded and his tvater is in the jug.

j^ is a small earthen or tin jug, by which water
is taken out of the large jars that stand in the vesti-
bule of each house in Egypt.

2.54.

Take it for nothing. {''No,") he said, " mij sack is
not large enough [to contain it)."

On the great luck of some to whom more is
offered than they can accept. (^-Jj" is a sack of black
or white and black striped goat hair, in which the
peasants carry their corn to market. ^jLh for ^h
is the common expression in Egypt for " gratis."

255.

c:jJ\ u^j! U J k-k^ J U^-Jl J ^ Jul

Take a piece of mud, strike it against the wall, if it
do not stick it will leave a mark.

On the effects of slander.

ABABIC PEO VERBS. 81'

256.

A had rider — yet he gallops about atnong the date-
trees.

This is said of the ignorant who affect to display-
learning. \y>. " du-t," is often used to express a
*' thing as bad as dirt," " useless," " miserable." ^jJ^
" to set off the horse in full gallop," " to ride at full
speed." To gallop among date-trees is of course
difficult on account of the numerous turnings.

257.

Take the thief before he take thee.

258.

Take me by the hand to-day, I will take thee hy the

foot to-morrow.

Be kind to me now, I will hereafter return the
favour two-fold. i_f J^ •^^^ is equivalent to c^Jl> jci.
"take my hand/' or "assist me." The beggars at
Cairo constantly say ^J\\ Juj Jo-l> ^dS! " God assists
the charitable and generous." ^<^, 3o-Ij ^1 " May
God assist thee." The expression " I will take thee
by the foot," means that on a future occasion I will
assist thee more powerfully than thou assistest me at
present.

M

82 ARABIC PROVERBS.

259.

He exposes himself {to danger) who regards his own
counsel or opinion as sufficient.

iJJc>J\ is here in the same sense as ^^y:^\ But
this is not the usual signification of the word in
Egypt, where it commonly means " not to be in want
of." Thus a very frequent expression is J^^:^ e:-^-.iii-il
" I do not want it," " I can dispense with it."

260.

Take the merest trifle from the vile and abuse him (at
the same time).

The miser deserves no better treatment. *-.Ul
is here put for J-jki!^ "the miser." ^JJ^ properly
signifies " to reproach a person with his bad quahties,"
or c--oUlt ^J

JU^ '—'/>-

261.

The house of the unjust oppressor is {or must he) des-
troyed, tl lugh it should happen in distant timss.

ARABIC PROVERBS. 83

262.

The riches of Egypt are for the foreigners therein.

Since the time of the Pharaohs Egypt has never
been governed by national rulers, but constantly by
foreigners, j^s^ jb is said in the same sense as
j^i jb or hy^\ j\^

263.

Something has entered into his bach teeth that will
never come out again.

This is applied to a person who cannot rid himself
of a disagreeable companion or confidant. The word
j^ pronounced '^baka/' is constantly employed as
an adverb, sometimes quite superfluously and without
any meaning ; at other times it signifies " now,"
'' again," " then," " never."

264.

The tears of the adultress are ever ready.
265.

A house with its gate — and the monk cannot find a
crumb of bread in it.

On the stinginess of a person in easy circum-

84 ARABIC PROVERBS.

stances. " A house with its gate," implies that it
is a well-conditioned dwelling. ^«j_ for ^*j "to
stumble/' " to make a false step," and therefore " to
sin;" likewise "to find," or "light upon." ^j\^i is
often used synonymously with l->Ij — at other times
it means a "by-gate." The gates which inclose the
interior quarters of the town are called ^^y

(Like) a hear that is neither to he milked, nor to he
led in parade, nor to he ridden.

Said of a useless clown. <-_>j often pronounced t_-jj
is a *'bear.^' Turks from Anadolia sometimes ex-
hibit bears in shows at Cairo. A large party of those
Turks came in 1814 from Romelia to Cau-o with
half-a-dozen bears. The people then said, that in
Mohammed Aly's country (he is a native of the sea
coast of Romelia,) every man was a dancing master
to a bear, and that the pasha had sent for them
to remind him of his youthful pursuits. On the
spreading of this report the bears and their masters
were immediately banished from the country. i_^irsx>
comes from ^--^^^ a horse led in parade before a
great man in public processions.

267.

Their hoilers are high ; their stomachs are empty.
Costly furniture in a house, but no provisions nor

ARABIC PROVERBS. 85

money. cu^-jJ is the plural of LJ.-^-;0 "a boiler/' or
"large pan/'

268.

There was a knock at the door. " Who is there ?"
" A wench for nothing" " Enter" he said, " even
if thou wert the poison of death."

What is given gratis is always acceptable ; and
according to that rule no one in the East, from the
lowest to the highest, refuses a present. On this
subject the following proverb also is cited :

What is for nothing, get still more of it ; what is for
money, avoid it.

<ti£ j^ " take another road that you may not
meet it." b ^ for Ijjb ^ is the common interro-
gation at Cairo for '* who is there T In Syria they
say b ^-o and likewise 1 JJ& a.:^^ instead of 1*\& ^ji> ^

^ is not properly " a wench /' its true meaning
may be found in the dictionaries. It is a term heard
much moi^ frequently in public than Europeans
would suppose, who geneirally entertain very false
notions concerning the modesty and decency of the
Easterns, with respect at least to language.

86 ARABIC PROVERBS.

269.

The worms of the vinegar are of the vinegar itself.

This is said when something disagreeable happens
in a family caused by one of its ill-natured members.

270^

Leave {or do not think on) luhat is spoiled, hut eat the
good things {that are before thee),

(^\j in the Egyptian dialect is the same as i-JiJ
*' to be spoiled," and is principally said of food.
<__>IL U " what fell to thy lot of good things." The
sense of this proverb is expressed in the following
ancient verses :

271.

ilibl i ilLi ^ jLl ^b

TAe 6oaj werzi in search of its lid until it met
with it.

On a person's eagerly watching an opportunity
and at last finding it. ^^\ is a small box made
of ivory or bone wherein perfumes, balm, civet,
musk, &c., are sold. II in the Egyptian dialect
often implies, as here, the same as ^^^^^ks^ and then
means "until."

ARABIC PROVERBS. Bf

272.

Money is sweet halm.

It heals all wounds. Such is the general opinion
in the East.

273.

dSjSuc cij^-***J' ^\'^\

The animal is worth (no more than) a whip.

As much as to say "it is worth nothing." LyLo
is a scourge or whip made of date-branches cut into
thin sHps, still holding together Hke a harlequin's
wand : children play with it. tjjl*^' " it is equal,"
" it is hke," and more usually " it is worth." In
Egypt it is pronounced as if written \y^^ — thus they
say, Ijw (j^\ " what is it worth ?" " what is the
price of it V

274.

The remedy against (bad) times is to have patience
with them.

In their nervous language the ancient Arabs said,

aj\j "Las. J ic:^ jT^^ ^j^ 5 ijt^j^ 4_5pi&J i.::-J^lj
Thou hast eaten (or enjoyed) thy age for forty-four

88 ARABIC PROVERBS.

years ; ivait then when it preys upon thee with its
hack teeth.

^jJl is sometimes limited to the space of forty-
four years, or the computed age of man.

275.

(That is) thy ivorld wherein thou Jindest thyself.

Enjoy the present moment. <i-i <^:^A U stands
for <Us <z^i\ U JUs-1 or ^ <::^\ U ^_^\ The <Ui
cannot relate to LjJ which is of the feminine gender.

^}\^\ t-Jr=-

276.*

They mentioned Misr to Kahera; on which Bdh el
Look rose with its loeeds.

In ridicule of those who push themselves forwards
to attract notice while nobody pays them attention.
They mentioned Misr (or Fostdt, the first-built
Moslim city, southward of the present Cairo,) to
Kahera, the town erected by the Fatemites, on the
north of Fostdt. Bdh el Look is a small and at
present half-ruined quarter formerly belonging to

ARABIC PROVERBS, 89

to Fostat, but now included within the environs of
Southern Cairo ; it is in many places quite deserted
and abounds with grass and weeds ; it had, there-
fore, but sHght pretensions for standing up when
Misr (or Fostd-t) was mentioned, of which it formed
one of the worst quarters or rather suburbs.

2V7.

J 15 Jij} \yf^] Jli \jL 4_c.il ^ Vj/i

TJiey mentioned the Prophet ; the people tvept,
" Hear," cried one, " -what he said " (rather than
weep).

278,

That is a patty, [tliey said,) hut we are not {Jit to he)
its stuffing.

A fine affair ; but not one in which we can par-
ticipate. ujL^i.-.^ is a flat meat patty sold in the
bazar, \-^ according to the Egyptian pronunciation
foi' ^rsT . 4,^.^ " the hashed meat and spices with
which patties and other dishes are stuffed." The
^ of ^lij=-l is the common appendage to nouns and
verbs in the Egyptian dialect.

279.

C_5^ls-:1 ^ iUlil ^,^\ t-ilo

Pull this dish out of thy teeth.

This is not made for you. ^} in the Egyptian
dialect " a dish of cooked victuals."

N

90 AEABIC PROVERBS.

280.
That is a lattice-work that does not keep off wind.

On half-measures. <__>jj is a lattice-work used
as sheds in gardens, or upon balconies, which are
usually covered with vines or creeping plants. It is
made of the ^jd^ or dry canes of the durra. U for
1 jjb. Ju**; " to keep off, to stop or hinder."

281.

Tliat is (like) the master's wo7*k for his son.
In praise of nice and well-executed work.

282.

That is a plaster like {the plaster) of a horse doctor.

Said of a coarse remedy applied to some evil.
jlL-j " the horse-smith," who, at Cairo, is likewise
veterinary surgeon.

283.

That is a thing cheaper than a blow.

It is of a very low price. t«_5ls or uJC-j "a blow
on the neck."

ARABIC PROVERBS. 91

284.

That is a hunger that hi^eahs a cuirass.

Said of boundless avidity or greediness; i*::-^.
in the Egyptian dialect is often used for ^^-Jo " to
break." jj "a coat of mail," "a cuirass,"

285.*

A dog's tail never stands straight.

Said of incorrigible habits. ^ " during his
whole life," is often used for sA "never," without
any reference to life-time.

286.-'"

A fly is nothing ; yet it creates loathsomeness.

The most insignificant person may prove dis-
agreeable. ij:-tUj in the Egyptian dialect " to excite
disgust/' *' to become loathsome." aj^ l::-Jj^; "he has
disgusted me." Of the same sense is the term uJ^Ju"

287.

The, removal from office ivhich is despised, laughs at
the pride of government.

When we have departed from our station we

92 ARABIC PROVERBS.

begin to see what was ridiculous in it. Ji the '' dis-
dained, despised, mean, miserable." This is here
personified together with J}*11 which is the removal
from office, rank, or power. ^ " puffed up pride."

288.

Lectve off ambiguous talking, should it even be true,

289.-''^

Debased is he ivho has no impudent defender.

aujLu " insolent, impudent." So are called ia
Egypt those persons whom their masters, patrons, or
friends employ in fighting their quarrels or in dis-
puting for them with their insolent behaviour and
impudent language : people of this kind are easily
found at Cairo. The followmg verse expresses the
same sense :

290.

Thy mouth put me in mind of the jackass at home {or
of my family).

On a person appearing well at first, but proving
a worthless object on nearer view. A young man
followed a woman in the street thinking her pretty ;

ARABIC PROVERBS. 93

when she led him to a remote corner and hfted up
her veil, he discovered her ugliness, and exclaimed
in those words.

291.

TJie people ivent away ; the baboons remained.

(j/jLwJ is a species of the monkey tribe, I believe
a baboon. ^ in the Egyptian dialect is seldom
conjugated ; it ought here to be

y^

292.

Drunkenness departed and reflection came.
293.

Dogs are left to be provided for by fools.

The extravagant fool throws away his money upon
those who little deserve it. jjj here means "the
lot," or "whatever is assigned by destiny." In this
sense it is often employed, and we find it so in the

94 ARABIC PROVERBS.

Koran, To this sentence we might here suppose
prefixed ^\ Joo>- In Syria the term jj^ is often
used to express " merchandise," which in Egypt is
called ilcUij

294.

A rose fell to the lot of a monkey.
Said of persons little deserving their good luck.

295.

I saw thee go on the pilgrimage at the same time that
the people returned from it.

On tardiness.
296.

He went to make his ablutions in a pond and was

drowned.

He expected some advantage, but instead of it
met with total ruin.

297.
a^A ^ ii^\ L::->3l^ <u^ dill ^rwj

God bless his mother ; she was more j^^'ofligafe than

hisfatlier.

Beviling language. J^^ from J^y (see Dictionary),
The meaning of <d51 ^j is literally ** God have

ARABIC PROVERBS. 95

mercy ;" but in vulgar use the phrase corresponds
rather with the English " God bless him !"

298.

\^ \^ jjj

The provision for to-morrow belongs to the morrow.

Do not trouble thyself about futurity.

299.

Give Its back our basket , ive do not wish for any grapes

{therein).

Pay what thou owest us only, we want no profit
from it. L-iilii^ a basket made of date-leaves, in
which the servants bring fruits and vegetables from
the market.

300.

Li^b jr.^ cT* '^J
A throw without a thrower.

This is said in excuse of a loose word inadver-
tently dropped and giving offence to another person.

301.

He luent away from me together with the fat of the

kidneys.

Used to express that the person left me and took
away even the smallest trifle of what was due to

96 ARABIC PROVERBS.

him ; so that he has no further demands on me.
When a sheep is killed by a private person some of
the bystanders often take away the kidneys, or at
least the fat that incloses them, as due to the public
from him who slaughters the sheep, il^ is the
Egyptian plural of L^ " kidney."

302.

Go, (and) the most sour thou hast, cook it.

An answer to one who excuses himself on pre-
tence of the bad state of his larder for not being
able to entertain a guest. In the vulgar Egyptian
dialect ^^ is the imperative instead of ^j

303.

c-pj."^ 4 }\\ ,.t^ <dll

^ Jl; ^^ ^^ (**v
God bless him who pays visits, and short visits.

The visits in the East, and chiefly those paid by
women to each other, sometimes last a whole day ;
and even the visits of men are usually prolonged to
a most unreasonable length. ^..Jiss^ " to lighten,"
*' cause to be less heavy," and here " to shorten."

304.

lie ivent to woo {her for a friend) and married her

himself

On an agent taking possession of the profits

ARABIC PROVERBS. 97

that he was employed to earn for his principal.
^»jj\ in the Egyptian dialect for ^jjy

SOS.''"'

Blessed he the man tvho knows his power and abstains
from doing evil to others.

306.

His head turned towards the Kehly, his hinder parts
among ruins.

On the hypocrisy of devotees, who seem attentive
to their religious duties while they are occupied in
base worldly affairs.

sor."^*

The head in the heavens^ the hinder parts in water.
On pride assumed by low people.

308.

Riding {though) upon a beetle, leather than ivalking
u2>on carpets.

Persons of high rank in Egypt hold walking in
great horror ; and after they have passed the years

98 ARABIC PROVERBS.

of childhood, are rarely seen on foot beyond the
thresholds of their own houses, ^j^'oi^ is the plural
of <Lju1? " a carpet :" it is more usually called * jLsa-.
in Egypt.

309.

The two parties {ivho had been) contending agreed {to
it), hut the kadhy refused his consent.

Said when the arbitrator, from an interested
motive, endeavours to prolong the quarrel.

310.

{Like) wind in a cage.

Said of frivolous nonsensical actions and of
measures that cannot have any effect. ^^^ a cage
made of loosely interwoven palm-leaves.

Sometimes love has been implanted hy one glance

alone.

312.'"

{The fire of) more than one ivar has been enkindled
by a single ivord.

ARABIC PROVERBS. 99

313.

Perhaps the drinker of water is nearly choked by it,
and spits it out before his thirst be quenched.
We must sometimes abandon a business wbich
seemed profitable at first, but proves ruinous before
the conclusion of it. -.-^ in the Egyptian dialect,
signifies the gurgling noise made in the throat by
spitting out water that nearly chokes one In the
same dialect \^, signifies "perhaps," or "it may
sometimes happen ;" the more common meaning is
''perhaps."

uij^ '-*>

314.

The husband of tiuo parrots {is like) a neck betiveen
tivo sticks (that strike it).

On the misfortunes of a man married to two
quarrelsome and garrulous women.

315.

A narrow lane, and the ass (upon which one rides)
is kicking.
Said of those who cause additional difficulties in

100 ARABIC PROVERBS.

an Intricate business, instead of carrying us through
it. u^j}. is the common term expressing the kicking
of beasts.

316.

My husband tells lies to me, and I tell lies to the
neighbours.

X do according to what I learn.

My husband ivas not jealous, [although) my lover
came to search for me ivith a candle.

On the blindness of cuckolds.
318.*

27ie husband of the harlot is a base ivretch by his own

testimony.

319.

Zayt and Mayt, and jumpiiig over the ivall.

This is said of a man fond of company and noisy.
Zayt and Mayt^ are words without any Hteral
meaning, expressing merely the noise of a busy
crowd, (See Proverb No. 146.)

ARABIC PROVERBS. 101

320.

Thejifer of Ms {own) camp does not rejoice.

The talents of a person are less admired at home
than abroad.

321.

liJLJj (J, Ijcjj
Our oil is [mixed] ivith our [own) flour.

Said when a person marries his own near relation.
Oil-cakes are a favourite dish with the lower classes
in Egypt; the oil used is lamp-oil (jU- *-::-vj).

322.

He added singing to the drum.

Said when either good or bad fortune receives an
addition, j^^ the small drum or tambourine which
is held in one hand and beaten with the other, and is
the constant companion of the women, especially of
the lower classes, in their gay moments.

323.

X o ^ >»

The ass slipped {and fell) ; this {proceeded) from the
OSS driver's desire (to see a lady).

The affair was spoiled because the person en-
trusted with the management of it yielded to the
impulse of his own passion or interest. A lady rode

102 ARABIC PROVERBS.

upon an ass, which the driver caused to stumble and
fall, that he might obtain a sight of the fair one.
ji>-j\ used in the Egyptian dialect for jJj or J^s^j
" to slip, slide, stumble, fall," &c.

^-./.Jl t— *r»-

324.

/ asked him about his father. " My uncle's name is
Shayh," he replied.

Applied to those giving an answer not suited to
the question. J L>. is the mother's brother ; *£ the
father's brother.

325.

They entrusted the keys of the pigeon-house to the cat.

-, J in Egypt is the name given to the pigeon-
houses, which ill the open country are built in the
shape of small towers, upon a plan much resembhng
that of the propylaea of the ancient temples.

ARABIC PROVEKBS. 103

326.'''

They have called thee Rddjeh. "If God ijlease^'
they said, " (iiow) ice shall come to the just
{measure) J'

Thy reputation and outward appearance promise
much. Rddjeh is frequently used as a man's name ;
it ako in the Egyptian dialect signifies " to increase
the weight of the lighter scale until it equal the
other." (j:^\\ is not only "truth," but also "just,"
and "one's own due."

327.

One hour for thy heart, and one hour for thy Lord.

Divide thy time between heavenly and worldly
concerns.

328.

A lean little thing of a lady; and {moreover) in

childbed.

She was miserable enough, and still became
more miserable (by the labours of childbed). (_jw
used in the Egyptian dialect for l::,^-. — ^^^J ^ is
said mstead of ^-i ^^ j a common expression to
denote a person or thing of utter insignificance, poor,
thin, miserable. (^IjbJ^ is the state of a woman for

104 ARABIC PROVERBS.

forty days after the birth of her child, during which
time the MosHm law regards her as impure.

329.

The market of debauch is always open.

*jli' " erect ;" if said of the market, it means
"open."

330.

ij^J^ i:^^ liiJI ^\s. Vo ^ijtx:^ l_X-j
A hloiv that is 2>rofitable does not hurt the neck.

331.-"'

Arms ready and good sense absent.
On a passionate man ready to vent his rage.

332.-''

He is proceeding to the pilgrimage by a day's journey.
Said of the hasty.

333.

Govern the rabble by opposing them.

\y^^^ is the imperative of the verb LL — u^y^.
The substantive is LjL-. which means the govern-
ment or administration of the executive power, in

ARABIC PROVERBS. 105

opposition to that of the judicial body or ^jL\\ *^
In the Egyptian dialect ^--L-: has also another sense,
and means " to talk gently to a person," " to coax or
wheedle him." a«::^L--> means then, " I have talked
gently with him, enticed him by soft words." The
grooms in Egypt are called {j^^^ (singular ^/^L>)
because they treat (or ought to treat) the horse
gently. The proverb means, that low people can
only be governed by acting in direct opposition to
their inclinations.

334.

A tyrannical sultan is better than constant broils {or

anarcliy).

335.

S\s>- /»l-:J ^-^^1 9^

Tlie hearing of music is a poignant pain.

This is said in ridicule of misers, who are re-
proached for their contempt of music and songs ; in
proof of which the following saying is attributed to
them :

L-JNia^i f-i^^, l^l^jj!)

The person listens {to music), he rejoices in it, spends
money {on the songst7^ess) ; then comes reflection,
he grieves and dies.

(»Ly a Persian word, meaning the pain of any

106 ARABIC PROVERBS.

disease ; it is naturalized in Egypt among the phy-
sicians, and signifies a violent pain, or distemper in
the brain.

336.

The riders have carried it with them {on their journey).

Said of a piece of news so publicly known, that
even the Bedouin travellers heard it, and reported it
in every place on their way. v_^ is a party of
Bedouins mounted on horses or camels.

337.

Inquiries become {or lead to) separation.

Too much inquisitiveness or curiosity about the
affairs of another may cause a disagreement and
separation.

338.'"'

The sultdn teaches, and is not to he taught.
339.-"'

Prostrate thyself before the ivicked monkey in his
time {of i'>oiver).

ARABIC PROVERBS. 107

340.

The cat that is (always) crying catches nothing.

To be successful in taking game one must pro-
ceed with secrecy and caution.

(_^j--tUI I— */=»"

341.

We have nothing coohed ; ivhence came this fiery coalf

On unforeseen and undeserved mishaps. jA^
is the usual term for lighted coal. aL^ is employed
also in the same sense.

342.

We have eaten nothing ; tvhy should tee drink f

We have not done anything to render necessary
the action in question. It is usual among people
in the East to drink only after eating, so that being
thirsty they may the more enjoy the draught.
tjL^\ ^ is put here for Jl^} or ^c5^ as the pre-
positions J^ and Jl are in general used mdiscrimi-

108 ARABIC TRO VERBS.

nately. Thus, ^\ ^^ ^j^ "why, or for what
dost thou beat me ?"

343.

They lorepared me ; they girded me ; hut I have not
strength for war.

Notwithstanding every assistance the person is
unfit for his business. , i.^^jji, from j^Ij " to make
ready/^ " to pack ujd and prepare for travelling."

344.

It resembles the thing that is attracted toivards it.

This saying, which sounds better in Arabic than
in my translation, is frequently quoted, to say that
a person frequents those people only whose characters
agree with his own. The construction is ^JJl ^_^l'i

345.

jjjj^ c^^' 4 ^%rL kill \j^i^

They i^raised the cat ; she (then tvent and) dirted in
the meal-box.

Said of those who become insolent and over-
bearing in consequence of praise.

ARABIC PROVERBS. 109

346.

Thejj took it off from the beard and put it into the
moustaches.

The change did not better the condition.
347.

The buying of a slave ; but not the trainhig of him.

The Eastern peoj)le know well how difficult a
task it is to educate a slave and break his stubborn
temper.

348.

His beard became grey ; his society (then) became

agreeable.

349.

Of a month that does not belong to thee, do not count

the days.
Do not score up the profits of others which can
never become thine own. By ^.^ or " month," is
here understood the monthly pay or gain.

350.

<0'ls:u« ci-'^«^ cl:\s>\J^ ^^ luIjs^^
A beggar filed his sack from another beggar.
cljUU. a corruption of jUui, commonly used in

110 ARABIC TRO VERBS.

Egypt for "a beggar." 'ilkx^ is the bag out of which
horses and asses get their evening allowance of barley
or beans. It is loosely tied to the mouth over the
head, like a muzzle, and the mouth and half of the
head are in the bag during the time of feeding.

351.

ITie {first) condition of friendshij^ is to agree with
each other.

352.

Greyheaded and vicious.

353.'"'

S\Jii\ L::--Jli.j jLuS.1 Ajl,^-ij
The rejoicing of the envious rends the heart.

354.

ijiL^ ^f^ ij\jj^

A single sparJc can burn the ivhole quarter.
Trifles may cause universal disaster.

355.-"
A thing that does not satiate, creates hunger.

ARABIC PROVERBS. Ill

356.-"-

Take away thine, that I may put down mine, for I
am 171 haste.

On an angry person in haste, who thinks that
every one must make room for him aDcl give way to
his desires or caprices. t-jCclixj and ^^l::^ are ex-
pressions commonly used in Egypt for '"' thine " and
" mine." In the same manner u-^^^l:;^ and ^l:x^ are
used by the Moggrebins ; and the Arabians say
uJobs- and ^Ji^ From the singular c^b a plural is
thus formed in the vulgar dialect, ^fj — and we hear
^^ Jr^\ "my horses," <X£^ l^^\ "his books,"
lJCc^ SijT^ ^'thy chddren."

357.

The dogs became satiated, and then made presents to
each other (of the remaining meat).

This is appHed to the generosity evinced by
pashas and other great men towards each other.

358.

Part {of it) ivas hurnt, part of it spoiled, and part
eaten by the cats.

For money frivolously spent, such is the account
given to him who had possessed it. Llk- a vulgar

112 ARABIC PROVERBS.

plural of lajj The term Lb is used by the gardeners ;
who, about Cairo, are accustomed to prick the figs
of the sycamore, while yet on the tree and before
they are ripe, with a pointed iron, so as to tear out
of them a piece, not larger than a pea ; this is done
to render the fruit more sweet, for experience has
shown that an increase of sweetness is the conse-
quence of allowing the air to enter by that operation
into the heart of the fruit. Figs that have not been
pricked never acquire a good flavour and are called
Lb or spoiled. The operation itself is styled "the
circumcision of sycamore figs." U^s^W ^^^

359.'"'

Take off thy liand from the broth lest it should he

burnt.

Said to expose an insidious adviser whose object
was that he might have the broth for himself
J jxsr 1 in the Egyptian dialect for jy.^ ^ (^^ In
similar cases the J^l is often dropt in conversation.

360.

A little old man, yet he ])lays the part of a gay

spark.

i^j^i the diminutive of ^i^-.--. — ^^Ub from ^ "to
play the spark or gallant."

AHABIC PROVERBS. 113

361.

A tree that affords thee shade, do not order it to he

cut doion.

362.

Take off thy father from thy brother.

This expression, which has no real sense in itself,
has received, I know not how, a kind of meaning in
the familiar language of conversation. It implies
"after many difficulties," or "in short," or "to make
few words," or " at last :" thus in talking of a
journey they say, "we travelled, we became very
tired on the road, thu-st came upon us, and hunger,
we had to fight — ' take off thy father from thy
brother' — until at last we arrived." L-jci ^^.iL^ L^

363.

Urine alighted upon dirt. " Welcome, my frieiid,"

he said.

This is to ridicule the dirty rascally Turkish
soldiers, who when they meet salute each other in
the Turkish manner with the expression (^^^Jy ^*v*
" Welcome, brother, or friend !"

114 ARABIC PROVERBS.

364.

Evil is of old date,
365.

TJie barley engrossed my thoughts instead of the
poetry, and the corn instead of liberality,

I had things quite different in my head. This
saying, which is without wit, puns in the Arabic
text. <U£ i^jiiA-i " it engaged my leisure or attention
and prevented me from adverting to the other."
This is an expression much used.

jUI

^j^

366.

i^y:Li) d3^\ Cl^L?

The Old has become a poetess.

Of those who undertake professions for which
they are not qualified. ajyJ! more commonly called
d3u^ 1*1 is that species of small owl wliich the Syrians
denominate a^*^

ARABIC PROVERBS. 115

367.

The asses have met with the sacks.

Misfortunes return. ,^t^'i'J is the plural of ,j**Aj
(See No. 254.)

368.

He vjho made a hole in the corn sacks has become a

preacher.

A thief turned saint. l-j\ju one who bores a
hole, more particularly with the intention of stealing.
Thus \zX^ ^Jlju signifies one who breaks through a
wall that he may steal in the house, an operation
practised with incredible dexterity by the thieves of
Upper Egypt. j\J^ the plural of 'ij\j:. a corn bag
carried by camels ; it is shorter but wider than the
^^..-\v In the southern parts of Syria the h\J:. is a
corn measure.

369,

He fasted for a whole year, and then broke his fast
with an onion.

We sometimes find persons of good repute who
forfeit their character upon some trifling occasion,
or to obtain some small advantage. When the
Ramadhdn is over the Moslims break their fast on

lie ARABIC PROVERBS.

the morning of the great feast (y^:) with some
dainty morsels from their kitchens. It is thought
meritorious on that occasion to eat first a few dates,
after the example of Mohammed, and it would be
shameful to use so mean a thino- as an onion. The

o

term jkij is appHed to the legal breaking of the fast,
as also to the illegal breaking of it during the course
of the month of Eamadhdn ; and it is thus said of
a person ^l?li ^ji, or "he is breakfasting," when he
eats in secret, which thus becomes a very opprobrious
expression.

370.

The little amonr/ {certain) people arc great amori<j
other people.

371.'"

The little Ay she ivcll suited Abd el Kerym.

On the meeting of two persons who suit each
other. J -^^. in the Egyptian dialect means " it
fits or suits me," "it is of use to me," or "proper
for me." ^ly^ is the diminutive of <Ll-£

372.

The morning salutation to the bean-seller, and not to
the druggist.

Kather be poor but healthy like a peasant, than

ARABIC PROVERBS. 117

rich but require the apothecary's medicines. The
word -L* is here put for .LsrU:^ "the first meeting
or saluting on going out in the morning." According
to popular belief in the East, the good or bad luck of
the day is influenced by the object first seen on
coming out of the door in the morning. Thus it is
said if a lucky object present itself at early hours,
t_.^ lia-Ltf "our morning salute is fortunate or
good," J1*a]1 from Jj is the man who early in the
day sells coarse horse-beans (called when boiled
fj,^<x<) in the bazar ; they form the principal break-
fast of the lower classes ; but it requires the stomach
of a peasant to digest them — they are mixed with
butter or lamp-oil. The druggists are at the same
time the common physicians of the town.

373.

The goat met the water and ivetted his whiskers.

On a person immoderately enjoying the good
luck that had happened to him.

374.

Who 2^oss€Sses little has thejirst right to it.

375.

J\^\ c^U \^^\\\ U Jli j\]^ d\^\J ^U
A seller of dogs-meat became the son-in-laiv of a

118 ARABIC PROVERBS.

butcher. " (There,)" they said, " the dirt has
come to the gate of {its) house!'

Said of a connection formed between two low
fellows ; it is usual to abridge this proverb and only
quote the latter phrase, ^^jJI ^-t^'^ \J^\ U- The
person is called vJ^--^^ who sells the Ij^^ or stomach
of a sheep, together with tripes or entrails and all
other kinds of dogs-meat ; which, however, in the
East, seldom falls to the lot of dogs, but is purchased
by poor people.

376.

He has smoothed Ms cloak and cleaned his heard.

He prepared himself for the business. ^}jua when
used on the subject of cloth, means " to pass a hot
iron over it to restore its lustre :" if spoken of paper,
it means "to glaze it." ij^s^ is the under vest of
cloth as worn in the East, j^s in the Egyptian
dialect " to cleanse the beard from dust ;" the word
_, is used in the same sense.

377.

The image of friendship is truth.

It is to be wished that the Egyptians would take
this maxim as their guide. Truth in friendship does
not occur in the East ; I can at least conscientiously
declare that neither in Syria nor in Egypt did any

ARABIC PROVERBS. 119

instance of its appearing under difficult circum-
stances ever come within my observation : but on
the contrary, numerous cases where those who called
themselves friends, betrayed each other on the
slightest prospect of gain, or through fear, or some
other base motive.

378.

Who ivants a thing is blind (to its faults).

In the Egyptian dialect ^iL^ l._--^2^U means "he
who wants the thing," " who asks it," or also " he
who possesses the thing." In the first sense .L>-lLl

stands for -.L-..-^^! — and d^lk>l t js-U means then

the same as <^^lLl c-JlL (See No. 34.)

379.

A Jew found meat at a low price. "It stinks," he

then said.

On the excuses offered by a miser.
380.'''

ti,**uiJ ^c^ ^J^ J^^ <SxiJ iMua

A ready blow ivith cash is better than eighty thousand
derhems of promised future payments.

ijjo is equal to " eighty thousand derhems," a
term not used at present in keeping accounts. a....\
in the Egyptian dialect equivalent to Jj^I or *xcj

120 ARABIC PROVERBS.

oU\

381.

Rather {hear) the Jlatidencies of the camels, than the
jprayers ofthejlshes.

The most fatiguing journey by land is preferable
to the pleasantest sea voyage. " Take thy passage
by sea," said a person to his friend, " thou wilt
see many fishes about the ship .performing their
devotions." "No," replied the friend, "I think it
better to hear," &c. The Egyptians dislike sea
voyages so much that most of them choose the
tedious and fatiguing journey by land to Mekka,
rather than the shorter passage by sea. ^-f^^^ is the
prayer ^\ (^U^i- and in general any homage paid to
the divinity.

382.

Two blows on the head cause pain.

Said of a person who has been twice cheated in
the same manner.

ARABIC PROVERBS. 121

383.

Thei/ laughed ivith the water-carrier, he thoujht it to

he true.

On the credulity with which inferiors Usten to
the joking promises of their superiors. ^^ \^^:^J>
usually means "they laughed at Piim ;" but some-
times, as here, " they laughed ivith liim," or "joked
with him." ^^^-'^-^ the Egyptian pronunciation of
<L.>u*r>. havmg the last syllables very strongly accented,
thus '' hasabooe/'

384.

The guest of the hospitable treats hospitably.

Or he learn s« hospitality from those who have
evinced it towards him. This alludes to a custom
general in the East ; a man invited by any respect-
able person to an entertainment may bring with him
several of his own friends without the desire or per-
mission of the host ; who^ nevertheless, treats them
with as much politeness as those whom he had
himself particularly invited.

385.

He beat me and cried out ; he got the start of nie
and complained.

Said of those who complain in the midst of their
successes.

R

122 ARABIC PROVERBS.

386.

Entertain the Bedouin, he will steal thy clothes.

On ingratitude. The Bedouins of Egypt have
the worst reputation amongst the townspeople ; and
many of them, reduced to a mongrel race between
free Bedouins and peasants, have adopted all the
vices of the latter. <—^ is the Egyptian imperative
ol* L'^_;j' "to treat as a guest," ''to entertain."

387.

A hloiv from our lover is as {sweet as) the eating of

raisins.

Here the wit lies merely m the Arabic rhyme of
zebyb, raisin, with hahyh, lover.

388.

Fight ivith me, hut do not lay hold of such a part as
may he seriously injured.

Observe some decency and moderation in thy
enmity. When the Egyptian peasants fight with
each other it frequently happens that the weaker
seizes his adversary in such a manner as to cause
rlangerous or fatal results.

ARABIC PEOVERBS. 123

389.

His understanding is lost in his length.

Said of a person as tall in stature as he is stupid
in mind.

390.

(Like) the laughter of the nut (when crached) hetween
two stones.

Said of smiles or laughter forced amidst poignant
sufferings.

391.

<— NJciyt U_5n*^' ^.-ej'^-e jy^^ V**

Put the things into their ^places, they ivill put thee
into thy place.

Give to every one his due and right, and thou
shalt have thy due. This saying also means, " make
no innovations, and thou shalt not be disturbed."

392.

^J^^^ ^-^M C_?<'=^ Lj.-t-^ '-t't^^

Strike the imiocent, that the guilty may confess.

What a judicial maxim ! It is related that in
an intricate law suit, the kadhy caused a person
avowedly innocent to be bastinadoed. When the
poor man complained, the kadhy declared that he
beat him merely with the hope that whoever was

124 ARABIC PROVERBS.

the real culprit might be induced to confess out of
compassion.

393.

(Like) the laughter of serpents in the sack of burning

chalk.

This in purport is similar to No. 390. To torment
serpents the children put them into a sack of
unslaked lime, and then pour water on it ; the hisses
of the serpents while they suffer the torture of
burning, are called by the children " the laughing of
the serpents." 'i^^ is unextinguished lime ; the same
name is also given to a paste made of this lime and
mercury, which is used in the bath as a depilatory
to remove hairs from the body. S-^'^/r is a ''leather
bag."

394.

[He is) of nai'TOiv throat.

This is said of a person who blabs every secret.
al^^ in Egypt signifies that part of a bird's throat
wherein the food is deposited before digestion.

395.-"

^^\ ^,. \^\

{He) holds faster than the blind man.

Said of one who never relaxes his hold. Blind
men grasp at the objects before them with peculiar
force and eagerness.

ARABIC PROVERBS. 125

396.

Narroiver than the ear of a needle.

Applied to business of a difficult nature. Ll-^l j*.--
is an expression meaning the " ear of a needle." We
find in the Koran LLk;!^ ^ J, J.*^! ^_ (Ss>-
" until the camel shall enter into the needle's ear."

M

397.

Thy bird flew aivay, and another took it.

Another has seized upon thy good luck, or of the
opportunity that thou hast missed.

398.-''

{Like) a high cap, it falls off at a single hloiv.

This is said of an effeminate cowardly person
^jil^J^ or j^\:>Jb (See No. 194.) In the Egyptian
dialect aALl signifies a blow not very violent.

126 ARABIC PROVERBS.

399.

Beat thy drum and blow thy pipe.

Thou hast obtained thy wishes, now rejoice, this
is the time for mirth. The Egyptians frequently
quote this saying. The drum and the pipe are
instruments much used, especially among the peasants.

400.

He caused his hird to Jiy aivay, and then tvent
running after it.

On inconsistency of conduct.
401.

The hole {which he made) opened into a granary.

Said of the failure of a person's eager endeavours.
A thief contrived to make a hole in a wall, expecting
to find a room full of valuable goods on the other
side ; but instead of it he found a magazine of straw

or corn that was of little service to him. ( -^'ij is

the hole made in the wall, ij^ij is an open yard
v/here the corn or straw belonging to government is
kept. In every town of Egypt there is such a yard,
where the corn is heaped up, but uncovered and
exposed to rain ; which, however, only spoils the
surface to the depth of six or eight inches. As far

ARABIC PROVE KBS. 127

as I know, there exists at present in Egypt but one
roofed magazine of corn : this was lately erected at
Alexandria by Mohammed Aly Pasha.

402.

Who seeks for luecdth ivithout [previous] wealth is like
him ivho carries ivater in a sieve.

403/""
iu\sj ^LM\ ^^
Obedience to tJic tongue [causes) repentance.
Who leaves his tongue uncontrolled, repents.

404.

(Like) a physician curing the people, while he himself
is distempered.

(A verse.)

405.

The food of the lion [causes) indigestion to the wolf
l^\jsr surfeit, indigestion,

406.

False ambition severs the neck.
It leads to perdition. ^-vL means ''avidity,"

128 ARABIC PROVERBS.

whether for pecuniary gain, or for power, or fame,
in which latter sense it means " ambition." ja^^ in
the Egyptian dialect, " to strike," " to cut off," &c.

M\

-v^

407.

The ill-treatment of brute creatures is unlawful.

408.

Suspicious, treacherous, remote from good ivoy^ks.

Striking characteristics of a worthless person.
Ui is one who tliinks ill of others, because it is
understood *j^b (^liu i_5JJl

409.

Ti/rannical, cheating, of bad omen.

A^-uuH i_^ means that his heel (and therefore
the whole person) is of bad omen : it stands for
j*j-i d;^«i The Egyptians say concerning a thing
which is of bad omen to its possessor ^lIc a^
L_^J? L/"-?''' "^^'^^ ^^^*^^ '^^ ^^^^ good for it," or "his

ARABIC PROVERBS. 129

heel in passing over it will be unlucky." (u^y^
for ^ yb U) With respect to bad omens the
Egyptians say ^_^V J ^-'^-'^^ j i-j^^ " thresholds,
heels, and the horses' forelocks ;" meaning that
houses, men, and horses, are most exposed to the
evil eye and bad omens. This is probably derived
from the saying of Mohammed, ^ii /»yu!l ^^^ J
LloJl J 'i\J,\ J j\jii\ c?l) " Let the bad omen reside
only in three things ; the house, the woman, and
the animal." The ancient Arabs were extremely
superstitious on this subject ; and even now the fear
of a bad omen .is universal, and pervades every
transaction.

;^^11 C_5>

410.

(When) the eye does not see, the heart does not grieve.
Be not an eye-witness of misfortunes.

411.

In proportion to the [length of) thy garment stretch
out thy legs.

Accommodate thyself to the circumstances in

130 ARABIC PROVERBS.

which tliou art placed. To stretcli out one's leg
beyond the cloak, so that any part of it should
appear, is reckoned highly indecent and unmannerly
among respectable persons in Eastern society. Before
a superior the man who sits cross-legged must en-
deavour to hide even his feet and toes, in fact he
must show no part of his body but the face. In the
Egyptian dialect si is often used for jSi

412.

lT^^

S>J

Jlc

3Iy enemy is the washer of my corpse.

I am thrown upon the mercy of my enemy. il^Ull
is the woman who waslies the corpses of females
previously to interment.

413.

Naked about his hinder parts, and perfume under

them.

Although he has not money wherewith to pur-
chase drawers, yet he has the vanity to perfume his
hinder parts ; while even the rich are content to
perfume their beards. The vanity of living beyond
one's station, and affecting airs of greatness, is very
common among the Easterns of a low class ; while
on the contrary, those of the higher classes endeavour
to conceal their wealth by living as poorly as is com-
patible with then- rank.

ARABIC PROVERBS. 131

414.

Wise men do not quarrel ivith each other.
415.

The enmity of the ivise, rather tha7i the friendshi}') of

the fool.

416.

At the ford over the river the Jcalyt becomes con-

Sjncuous.

On certain occasions the bad qualities of a person
must show themselves. aj>\^x< is a fording j)^^^®
where the water is shallow. The peasants in crossing
over hold up their loose skirts, and on such occasions
the kalyt (see No. 157,) becomes conspicuous.

417.

At the roasted meat "take, take;" hut at the vinegar
" my teeth ache."

He eagerly eats the roasted meat ; but when
vinegar is offered he says, " it makes my teeth ache."
uJl "to encircle, to cover, or wrap up." Here it
means to wrap up the pieces of roast meat in some
bread as is practised at dinners in tlie East, where

132 ARABIC PROVERBS.

every morsel taken from the dish is accompanied to
the mouth with a piece of bread ; or, if possible,
wrapped up in it. ij^ja is that unpleasant sensation
of the teeth when we see anything repugnant to our
nature or taste. Vinegar made of dates is used by
the lower classes in summer ; they dip their bread
into it.

418.

Jyixll t—^JbjJ (j^iaJ^ J*^^

When the stomach is concerned, wisdom withdraws.
Wisdom is overpowered by hunger or dire necessity.

419.

At the narroiv passage there is no brother and no

friend.

In dangerous cases we must only think of saving
ourselves. Jh-^^ "a narrow pass," "a difficult
moment."

420.

A blind woman shaves an insane one.
On improper persons employed in ridiculous
affairs. i—ajL^ is derived from t-J^- or (—c-xsr- " the
rubbing the skin of the face with the libdn shdmy as
a depilatory to remove haii^s. The libdn shdmy
(^^l-l ^U) is a white shining gum of a glutinous

ARABIC PROVERBS. 133

quality, a kind of turpentine that is imported into
Egypt from the islands of the Archipelago, particu-
larly from Scio, where it is produced from a species
of fir. It is used in a melted state, the finger being
dipped into it and rubbed over the face, by which
process all the hair to which it sticks is eradicated.
The women of Cairo whose beauty is obscured by
hair on the skin, avail themselves of this (-J-jLs^

421.

To thy eye, 0 MercJmnt.

The whole is displayed before thee, therefore ojjen
thy eyes, for if thou art cheated in the business, it is
now thy own fault.

422.
^Ul.^ Li^b J JJJI ^i 4lij ^z^^ Jx

To the good luck of my ivedding festivities the night
was short, and the female singers became penitents.

This is said ironically to express that the wedding-
did not succeed well ; and the saying is applied to
any unfortunate circumstance that throws obstacles
in the way of rejoicings. i_Jljj is the plural of ^:
" the procession in which the bride is carried to the
house of her spouse ;" and it also signifies " tlie whole
wedding- feast," the principal rejoicings of which take
place during the night ; and at Cairo always on the
night preceding the consummation of matrimony,

134 ARABIC PROVERBS.

which last night is called Alri-jJ^ a3J Wliile I am
writing this, the whole quarter of the city in which
I reside is illuminated on a similar occasion ; and
two men, one disguised as a French soldier, the
other dressed up as a French woman, play their
tricks before a large assembly of Arabs, in front of
the bridegroom's house ; a third Arab personifies a
cowardly Turkish soldier making love to the lady ;
he, as well as the French pair, pronounce Arabic
according to their supposed native idioms, a circum-
stance which causes roars of laughter. The mock-
lady's heart is won by the Turkish soldier, whose
pockets are full of gold ; but the French soldier beats
the Turk unmercifully whenever he meets him, and
at last obhges him to put on his hat instead of the
turban. The female singers are mostly pubHc women
of a loose description ; those who were expected at
the wedding feast suddenly felt symptoms of repent-
ance (l::.^Ij), and therefore did not attend.

As certain customs usual on a MosHm wedding
ceremony at Cairo have not been mentioned by former
travellers, I shall here give some account of them.
When a girl is to be asked in matrimony, a friend or
relation, or the sheikh of the young man, (who has
instructed him in reading the Koran,) goes to the
girl's father, and makes a bargain for her. It is a
real bargain, for the girl's affections are never con-
sulted, and the amount of the price to be paid for
her (w::^:Ji j.=^ as they call it,) is the only matter
taken into consideration, provided the stations in life
of both parties sufiiciently correspond ; but even in

ARABIC PROVERBS. 135

this respect the Egyptians are not very scrupulous,
and a man of low extraction and profession who
possesses wealth often marries into a high class. The
price paid for the girl to her father, or, if he be dead,
to the nearest male relation, varies according to her
rank, fortune, or reputation for beauty. Among the
first-rate merchants the price is from two huDdred to
three hundred dollars ; among those of the second
class, from sixty to eighty ; and the lower classes
often pay no more than from three to five dollars.
It is usual to pay half of the money immediately
in advance, this sum becomes the property of the
father ; the other half remains in the brideafroom's
hands, and reverts to his wife if he should die or
divorce her ; but if she herself sues for a divorce she
forfeits her claim to the money. On the day of
betrothing (Lkkill a^j) the girl's father gives a small
entertainment in his house, where none assemble but
intimate friends, the bridegroom himself not bemg
present. The day for the marriage is then fixed.
If any festivity is to take place (a circumstance with
which the poorer classes generally dispense), the
street wherein the bridegroom resides is for six or
seven days before the marriage decorated with flags
and various-coloured lamps, suspended from cords
drawn across the street. Three days before the
marriage ceremony the festivities usually begin ; if
the parties are great and rich people, they begin
eight days before — the house is then fuU of company
every night, and an open table is kept. But on the
great night of the feast (that immediately preceding

136 ARABIC PROVERBS.

the nuptial night,) singmg and dancing women are
hired to attend, and the whole street is illuminated.
Next morning when the nuptials are to take place
(al^jJl A^), (which in Egypt is always on Monday
or Thursday, the other days being considered of bad
omen with regard to weddings,) the girl's father
repairs to the bridegroom's house, accompanied by
some of his friends, in order to conclude the marriage
compact ( J^') ; after a plentiful dinner the mutual
friends assemble in a circle, the girl's father and the
bridegroom sitting in the midst. The former takes
the other's hand, and after the recital of a short
prayer addresses him in these words : " I give to thee
my daughter N ,,^ ^,. ,,, the adult virgin, in marriage
according to the law of God and of his prophet."
(<uLc ^j-jj ^ ^\ iJ^J <ulUS^ 'ijCj]\ L^y (_j.:.) i,.J<:s>-^j
AJi\) To which the other replies : " I take thy
daughter N „, ,<. ,,, in marriage, the adult virgin, accord-
ing to the law of God and of his prophet." The
father asks, " Dost thou accept my daughter ?"
(^:j e:-Xj!^) The answer is, "I have accepted her."
(l$:dJ) The father immediately adds, " God bless
thee with her." (l^J i-jCS ^jW. aUI) And the bride-
groom replies, " I hope in God that she may prove a
blessing." ('i^iW '1-- ^J ^»j^-<) The Fatha (or first
chapter of the Koran) is then recited by the whole
company, and all present shake hands with the
bridegroom, and congratulate him. No document or
marriage contract is written on this occasion, nor
even at the time of betrothing, when two witnesses
only are required, to attest verbally the betrothing

ARABIC PROVERBS. 137

and the payment of the money. While this ceremony
is taking place, the bride, having left her own house,
and accompanied by all her female relations, proceeds
through the town in a manner faithfully represented
in a plate of Niebuhr s Travels. She is completely
veiled, generally with a Cashmere shawl ; a large
canopy of red silk or cotton stuff, held by four men,
is carried over her head ; the musicians go before
her. She parades through all the prmcipal streets
from morning till evening, for six or eight hours. ■*''
When great people marry, these processions are con-
ducted upon a more magnificent scale. I have seen
many nuptial processions of persons high in office at
the court of Mohammed Aly ; the bride was seated
in a carriage, and all the different trades and pro-
fessions of the town appeared personified upon richly
decorated open waggons drawn by horses ; in these
waggons the tradesmen and artists had estabHshed
their shops, and sat working in the same manner as
in then- own regular abodes : sixty or seventy of
those waggons followed the carriage of the bride.
Before them went rope-dancers, harlequins, &c., and
at their head was a masqued figure that is frequently
seen parading in firont of nuptial processions of an
inferior order, and conducted with much less pomp
and splendour; this figure is a young man whose
head, arms, legs, and entire body are patched over

* In Syi'ia, wliere this procession is accompanied with other
ceremonies and usually takes place in the early part of the night,
it is reckoned a very bad omen to pass with the bride before a
public bath, and therefore those streets are carefully avoided into
which the baths open.

T

138 ARABIC PROVERBS.

with white cotton, so that no part of the skin can be
perceived, his person appearing as if completely pow-
dered over. He exhibits, in the natural position,
that object which constituted the distinguishing
attribute of the ancient Boman god of the gardens ;
this is of enormous proportion, two feet in length,
and covered with cotton; and he displays it with
indecent gesticulation in all the bazars before the
staring multitude, and during the whole time of the
procession. How this custom, which is not known
in other places, began among the Egyptians, I am
unable to ascertain ; but it seems not improbably
some remnant of the worship paid by their forefathers
to that god, whose temple at Karnak is the most con-
siderable now existing in Egypt. Towards evening
the bride arrives, half fainting from fatigue, before
the gate of her spouse's dwelling, from which he
issues, suddenly clasps her in his arms as if by
violence, and running off with his fair prize carries
her into the female's apartments up stairs, where all
the women of both families are assembled. This
evening is past with much fewer festivities than the
last ; there are not any pubHc rejoicings in the
streets, and none but the relations and intimate
friends attend at supper. The bridegroom now in
his turn leaves the house, he parades in hi§ newest
clothes, by the light of torches and to the sound of
drums, a short way through the town, accompanied
by his friends ; he then goes to the Mosque, and
recites the Aeshe, or last evening prayer, after which
he returns to his home. As soon as he enters the

ARABIC PROVERBS. 139

house his friends leave him, but at parting strike
him many times with their hands upon liis back ;
these blows he endeavours to avoid by running in as
fast as possible. He is indulged with a short repose
in his own apartment, and a message is then sent
informing him that his bride is ready to receive him.
He finds her in his bedchamber, sitting upon the
sofa with two women by her side, usually the mother
or aunt, and the old midwife of her family. It is
here that for the first time her face is seen by the
bridegroom, and his expectations are but too often
disappointed. At his entrance the veil that covers
her is removed by her attendants ; she then rises
and kisses his hands. An invariable and indispen-
sable custom now obliges the bridegroom to give
money to both the female attendants, and likewise to
put some money into the hands of his bride, this is
called " the price for the uncovering of the face "
{^^y\ I— £A^ (J^)' ^^ ^^s circumstances allow him,
he generally gives gold coins : if he is poor, he gives
a piastre, or even a few paras ; something, however,
must be given, although a trifling sum, in testimony
of the veil having been removed with the gill's
consent. The two women then retire, and none
remain but the bride and bridegroom. During this
first nuptial " tete a tete" many women assemble
before the door, striking drums, singing, and shouting
loudly, to prevent from being heard any conversation
that might pass between the newly married couple.
On this occasion the bridegroom must convince him-
self that no man has anticipated him in the possession

140 ■ ARABIC PROVERBS.

of the fair one, whom also he must no longer allow
to boast of being a maiden (l^i^^J ^j^)- The mode
in which he acquires that conviction is sometimes so
repugnant to manly feelings, that I must describe it
in a language better adapted than the English to a
detail of similar proceedings. (jw.U\ ,^ d'-j^ "^^^^

i_53a$' ^^ijub L« Before the bridegroom approaches
his bride it is reckoned proper that he should
utter aloud these words of the Koran \ % i^\ ^^^ j^
<-^^ J.i Among the lower classes of Moslims at
Cairo it is customary that on the day after the
nuptials certain female relations of the bride should
carry her innermost garment (not h.er handkerchief
as some travellers have related,) in triumph, to the
houses of their neighbours. But this practise is
not adopted by the more respectable inhabitants,
among whom the chemise is exhibited only in the
bridegroom's house to the women assembled there ;
and in many instances the people of high rank con-
demn even this exhibition as indecent, and no longer
allow it. On that night, immediately after the
^ conclusion of their first interview, the bride and
'^idegroom retire to ^ separate apartments ; next
m(T¥ning they go to the bath ; and for seven days
after some female relations constantly remain with
the bride in the house of her husband, but he is not
permitted to approach her.

ARABIC PROVERBS. 141

The bride furnishes herself with clothes for the
marriage, and with ornaments ; she brings likewise
to her husband's house much furniture, bedding,
kitchen utensils, &c. (called J^j) often of greater
value than the price which was paid for her ; those
articles continue her property.

If a widow marries, none of those ceremonies
take place ; the nuptials are celebrated in a quiet
manner by the family alone. Even the marriage of
a virgin is sometimes not accompanied by any fes-
tivities, but for this omission an express stipulation
must be made at the time of betrothing ; else the
bride and her friends would consider themselves
insulted.

It is always expected that those who are invited
to nuptials should bring some presents ; sugar, coffee,
and wax candles, are the articles generally sent on
such occasions to the bridegroom's house, upon a
large board covered with a fine handkerchief.

Divorces are extremely common at Cairo ; I
beheve there are few individuals who have not
divorced one wife. Polygamy is much less frequent
than Europeans imagine. Of one hundred married
men in this city there certainly is not more than one
who has two wives ; and not more than one in five
hundred who has more than two. The privilege of
having four, which the Moslim law allows, is enjoyed
by the richest class only, those who can aiford to
keep separate establishments.

To estimate the condition of the Arab women at
Cairo, by that reported to exist at Constantinople

142 ARABIC PROVERBS.

and in the large Turkish towns, would be very
erroneous. Females probably enjoy more freedom
here at Cairo than in any other part of the Turkish
empire, the deserts excepted ; and whether for that
reason, or from some accessory causes, they are of less
reserved manners, and more addicted to debauchery
than the women of the neighbouring countries, Syria
and Hedjaz.

423.'''

The liar is short-lived {soon detected).
424.

It is the business of the Mueddin to call to prayers.

There are appropriate persons for the performance
of every business. J-c sometimes means "the business
of," "belonging to." Thus it is said, ^ \j^ "this
is my business or duty to perform," *' this obligation
devolves upon me."

425.

Live, thou ass, until the clover sprouts up.

Exhorting a foolish person to be patient and not
to despond, as it is quite certain that circumstances
will change for the better.

ARABIC PROVEEBS. 143

426.

Teach me Ilow I can depart from you. Let us alone,
they said, and begone.

Said of a person fondly imagining that he is dear
to people who do not care about him.

427.'-

lT-"^' l5^^ J^^ V Li^' Li'^^ J-^^

Live ivith him ivho j^'i'ciys, and thou prayest ; live with

the singer, and thou singest.

428.-''

A miserahle disorderly slut tail's p^roudly and affects

prudery.

..liUi comes from the term ^JlL:^ — which in the
Egyptian dialect signifies " miserable baggage,"
" trumpery ;" thus they say iJUu JLLz. meaning a
"deal of rubbish and trumpery." The word {Jls6 is
a cant term employed only in this phrase, and
without any real signification, but it serves to rhyme
with iJJ^ (See No. 146 and No. 319.) In a wdder
sense ,^Ai means also " baggage in general,''' " par-
cels of goods." aLi^L■ from the word ^jAi^ " thrown
about," "disorderly," "worthless." ijLJL, an imitative
word expressing the gurgling sound which water
produces in passing through tlie narrow opening of

144 ARABIC PROVERBS.

earthen jars when poured out. From this is derived
its figurative sense, the talking loud, and also bab-
bling, Lilc-j from ij^^^^i " to abstract one's self
from society," " to neglect one's friends," "to behave
towards them with reserve and affected airs."

429.

The cat became blind yet still ivas hayikering after

mice.

430.

To keep the family in good condition, not to destroy

it.

When the words ijl^ and ^\j>- refer to l::,^ (a
house or family), 'ij\^ means "to keep the family in
a good state by letting the mother live with her
husband and children ;" and h\j:>- means " to ruin
the family by divorcing the mother and obliging her
to quit the house." ^-^:---i^\ ^J^ ^^ likewise used
when the father of a family dies.

431.

Unmarried, quarrelso^ne, and retaining no fHend,
Said of one whose manners are repulsive.

ARABIC PROVERBS. 145

432.

(Half) naked and a balance in his hand.

Miserable, still layiDg claim to the habits of the
wealthy, ^byx does not here properly mean " naked/'
but "half-naked," ''in rags." The substantial mer-
chants of Cairo frequently carry a small balance in
their wide sleeves, to weigh the sequins and other
gold coins which they receive in payment.

433.

o .^ X

We taught him begging, and [now) he has the start
of us at the gates.

The pupil excelling his master. See No. 350,

for dj\:S\J^

434.

A pap of the cookery of Om Aly.

To express a thing prepared with great care and

nicety. Is^^^^s. is a pap made of meal, butter, and

water, much used among the negroes and also among

the peasants. ^U m\ a woman's name ; as women

are often called by the name of their favourite child,

usually the first-born son.

u

146 ARABIC PROVERBS.

435/'-

The kettle reproached the kitchen siwon. " Thou
hlackee," he said, " thou idle babbler."

Of those who reprove others for faults of which
they themselves are more guilty. ai^\ is a large
wooden kitchen spoon. »— JjUu has not in Egypt
always the literal signification, but means "to talk
idly," " to give bad advice," " to delude a person by
shrewd words."

436.

Instead of thy {fine) tattoo and thij j^ctinti^ig, wipe
off the dirt from thy face, thou hussey.

Do what is right and necessary before thou
thinkest of what is merely ornamental. L^Lri. so is
called the tattooing of the female peasants and those
of the lower classes in general ; this is produced by
incisions made along the forehead and temples, dis-
posed in separate lines, but never forming any regular
figures. syikJ\ is the red colour, with which the gay
women paint their hands and feet ; it is made either
of Henna or of Cinnabar. In the Egyptian dialect
^\^ means '' dirt in the eye," (and likewise, " sore-
ness of the eye "). 'i)aj is an insulting expression,
equivalent to " slut or wench." It originally signifies
— labia pudendorum, quae a Cahirinis etiam jy^j
dicuntur, et in puellis exciduntur.

AEABIC PROVERBS. 147

437.

The embrace at meeting is better than that at parting,

438.

(J^j ^^ ^j1 ^ ^J^^^ <.i <^r^

^is e?/e upon the cuphoard, his ear towards the crier
(of things for sale in the street).

Applied to a gi-eedy glutton, ^L is a board or
shelf in a room whereon eatables, especially fruits and
sweetmeats, are deposited, ^jx-j ^^ "to him who
cries," viz., cries victuals, fruit, &c., for sale ; it is
here put for ^j ^ J

439.

v-5'

\2JcJ J / >mAj1j|

J f^JU.C^J^\ ^J^

The eye of the sun cannot he hidden.

Superior excellence or beauty will become known,
notwithstanding every effort made to conceal them.
,j.«.;uiJ) 1^^ and ^^^^.^ are often said indifferently ; it
also means the body of the sun, or the solar rays.
This proverb is taken from a poem in praise of wine,
beginning with the following verses : —

f^^ijoj J jj-*^ulJl (^-x L:i^l3 (Lo^Jkiil U>yac

In the first line there are six different terms
expressing wine.

148 ARABIC PROVERBS.

440.

Borrow and lend out {what thou hast horroived), thai
is the great shame.

This is a verbal play on the different meanings of
j^ and j\c

441.

^ ivedding, and by its side a circumcision {fectst).

A surplus or superabundance of rejoicings. The
term 'iji^ is more commonly used in Egypt than ^^l:^::^'
To save expense the Egyptians frequently celebrate
these two festivals at the same time, when an oppor-
tunity of doing so presents itself

442.

*■

iiX,.,^]

3

The jewel of the necklace, the canopy of the throne,
the vanguard of the army, the point in discourse,
the best verse of the poem.

The "eye of the necklace" {'iiS^\ ^^«-c) is the
precious stone, or medallion, or gold coin, which
hangs upon the breast, from the middle of a woman's
necklace, to attract particular notice. *a^^^ or i^yi^f^
" an army or large body of troops in actual warfare ;"
thus, ^}^}^ ^^ '^^:.j^^ "the army agtiinst the

ARABIC PROVERBS. 149

Wahdby." *J^.-lj^^ Jj^ is the " head or vanguard of
the army, composed of the bravest soldiers." i3L4\ h^
" the very point or most material part of the question
under discussion." iJA-,^!! ci:-^ so is styled the
verse (L::-^-J) wherein the poet has exerted his utmost
powers ; the main verse of the poem, usually found
towards the end of those compositions called Kasyde.

443.

A dirty liquor in a wretched bottle.

A bad character and unseemly body, ^jl-oc a
liquid extracted by pressure from whatever source it
may be. '^j^j^'- the same as i'jljl' a " glass bottle."

444.

May that come upon him lohich comes upon the drum
on the feast-day.

Much beating; verbatim, "to him what to the
drum on the day of festival."

445.

May those torments he his which are the due of the
adxdteresses.

May he suffer stoning. Here is to be understood
oUyi c:-;L...is4^ or those women whom the Koran
condemns to be stoned (*^y)-

150 ARABIC PROVERBS.

446.

i-::-wJl t_>UsUpl 1^^ to &J^

May that be his lot which is the lot of the Sabbat men.

The Sabbat men, or the Jews, are doomed to hell
fire by the Koran. All these imprecations are in
common and frequent use.

447.

The blind man does what is nasty upon the roof
of the house, and thinks that the people do not

see him.

Said of a blockhead who fancies that the world is
unacquainted with his foolish tricks, however openly
he practises them. The nieaning of .^diJl j^ is
properly " above the roof or terrace of the house ;"
but it is constantly used to express " upon the
terrace."

448.

Custom is the twin of the innate character.
(See No. 133.)

449.

More rare tJmn fly-brains.
Said of any thing very scarce. ^j*j means

ABABIC PROVERBS. 151

originally (as here) "a fly"; but in the common dialect
of Egypt this name is given to a sort of vermin that
stick to the beards of filthy peasants, and are also
called ^U--?

450.

Scarcer than the nose of the lion.

Said of a rare thing, because it is diflficult to take
a lion by the nose.

451.

More adhesive than a tick.

Said of a person whom one cannot shake off. o^
is a species of tike (or tick) ; these creatures attach
themselves firmly to the body (especially to the belly)
of a camel, and annoy him extremely.

452.

Jj^^

^

Jj^l

More just

thari
453.

a balance.

J-^!l

lT'V

4y^^

Honour (resides) in the manes of horses.

This is taken from the saying of Mohammed,
J-jk\l^ ^\y^, ^fjt^ jJs:^\ and is often quoted to show
the superior distinction which a horseman claims
above him who rides upon an ass. ^'^y properly

152 ARABIC PROVERBS.

signifies the lock of hair that falls on the horse's
forehead.

454.

It is an excuse the texture of which is not truth's own

work.

Said of a false excuse. The construction is ^JL\
jjwil \sjb ^^ ^f<i jJ In the Egyptian dialect J^_
often means " to do a thing by one's self," " by one's
own labour/' equivalent to (_/«iJlj J**^^ — -s^***j or ,^iUuij
"to weave." A more common term for weaving is
jji and a weaver is called j|jJ5 in Egypt.

^jJ^\ (_J^

455.

The lions ivithdreiv, the hycenas then flayed.

A verse which is frequently quoted conveys the
same meaning :

And when the lion has cleared the field,
The ferret dances and the Ichneumon sings.

U^y:. or ^J^y^ ^Ws a species of small weasel or

ARABIC PROVERBS. 153

ferret very common in Egypt ; it comes into the
houses, feeds upon meat, is of a gentle disposition
although not to be domesticated, and full of play and
gambols. ^/-*;ull is the Ichneumon rat, that has a
sharp shrill voice. /»j ^j in the Egyptian dialect,
means *'to sing," " to recite a poem."

456.

A clear loss rather than a profit of distant ex2)ectation.

457.

Scarcity and had (corn) measuring.
Bad times and bad men.

458.

\^\^ \^\\ jJibO ^ Jli J^ ^\ Jli i-r'^ji

A crow exclaimed " God is the truth ;" " then" quoth
one, " the dirt scraper has become a preacher."

^ is a kind of expletive often used in Egypt,
sometimes meaning "there," "therefore," "altogether,"
or " in short ;" but at other times it has not any sig-
nification whatever and is quite superfluous. (See
No. 263.) Ji-jj " to search upon the ground," " to
dig it sHghtly," " to scrape, or scratch it."

154 ARABIC PROVERBS.

459.

A hoy-servant of all ivorJc, ivithout food or ivages.

Said in reference to the unwillingness of a person
to reward those who have served him well. lAs^
"sufficient/' i.e., for all the work required in the
house. '^-:^^ is the common term in Egypt for
wages or monthly pay. <^)^ in the Egyptian dialect
signifies the daily allowance of victuals given to
soldiers, labourers, servants, &c.

460.

i^ 'ij}^\ ijSs. J 1}J JusaJiH ^_xc

The jealousy of the harlot (is evinced by) adultery,
that of the virtuous woman (by) weeping.

461.

Anger with our friend, rather than constant friend-
ship ivith our enemy.
^ " to be angry with," " to quarrel with." The
expression iz^ u^^ ^^ " I am angry with him," is
often heard.

462.

The dinner is in Upper Egypt — it is not far off.
This is said in ridicule of the parasites (J^) who
run from one end of the town to the other for the
sake of a good dinner.

ARABIC PROVERBS. 155

463.

The jealousy of a wife is the key to her divorce.

464.

Singing without ^remuneration is like a dead body
without perfumes.

When the singing women perform in Egypt they
collect money from all the persons present, the
landlord or host as well as the guests ; and according
to custom, one of them proclaims with a loud voice
the sum which each person puts on the plate,
mentioning at the same time the donor's name ;
this custom excites the vanity of those who form
the company, each from a kind of emulation in
liberality wishing to have his own name mentioned
as the most generous ; this heightens the interest
and pleasure of the society, and fills the pockets of
the singers. \sy.j signifies the money given to the
singers by the company. ^i>. is a mixture of
camphor and rose-water, with which the face of a
dead person is sprinkled before the body is placed
in the coffin.

465.

My debtor is still more backward in payment than
I am myself.

This is said in excuse for our not paying a debt,

156 ARABIC PROVERBS.

as our own debtor does not pay us. *jy^ in the
Egyptian dialect means the debtor and also the
creditor. j^\ is here used in the same sense as^liL*
which means in Egypt one who is backward in
paying, or generally remiss in doing what is his
duty.

466.

Give dinner to the drunken — hut not supper to the

tipsy.

The drunken, it is supposed, will become sober in
the evening ; but the tipsy during supper will be in-
toxicated and continue so all night. jyJs^^* " a man
completely drunk." ^U or ^J\J^ " one who is
tipsy." i^'yiJl ti ^js>'J " a person clouded or stupified
with wine," being the first stage of drunkenness.
This expression corresponds exactly to the German
" henehelt"

467.

His anger is on the edge of his nose.
Ever ready to burst forth. ^^^ properly
signifies nostrils, but is used constantly in Egypt
for 7iose, or uJjl — a term seldom heard there in
familiar conversation.

468.

He plunged a (deep) plunge, and came up with a
piece of dung.

ARABIC PROVERBS. 157

M\

469.

^ mouse feared that her hinder j)ci7't was not suffi-
ciently luide ; they then introduced an iron pestle.

On remedies that cause an evil worse than that
for which they are appHed. yx* is a low word for
• Ij— jj — jj^ &c., more pohtely expressed by c:^^.!
The word 1::^ means a thick heavy iron ckib held
by both hands, and used by the public coftee-roasters
to pound the roasted beans in large mortars.

470.

She has a distorted mouth and drinks Meloukhya.

She does a thing seldom done by others, although
she is less qualified for doing so than others. Uii
" with a distorted mouth." The pot-herb meloukhya
is boiled with meat till it forms a thick broth, of
which the Egyptians are very fond ; they eat it with
a spoon or dip their bread into it, but few drink the
thick broth, and the woman with a distorted mouth

158 ARABIC PROVERBS.

has the least claim to do so, because she will
probably spill it, being scarcely able to drink mere
water without letting some fall about. The \ at
the end of Uiti and l-^^Lo is according to the
pronunciation of the lower classes of Cairo, by
which a strong accent is laid upon the s at the end
of feminine nouns.

471.

AXusJb /•io ^\^

Afedddn may have a Jcassaha bestowed in its favour.

A trifling thing may be sacrificed in favour of a

great one. It would have been better Arabic thus :

. \ss^ ^i ^Uu2j The fedddn is an Egyptian land

measure, of which the extent differs according to

the various departments of the revenue :

^^Fedddn el Jcamel,'' or "el Djerhasy" is composed
of 400 square rods or kassabas, and is computed at
24 kerats ; the kassaba being an imaginary portion
of the division which comprises 24 kerats, and used
on many occasions.

Fedddn of 333 J- square kassabas or 20 kerats.

Fedddn of 300 kassabas or 18 kerats; this is
the feddan most used at present. The kassaba that
composes it has 3 i-q-o metres. But this kassaba, or
rod, which the surveyors now use in measuring out
the sown fields every year, according to the new
regulations of Mohammed Ali Pasha, (who has
abolished the land taxes assessed upon villages, or

ARABIC PROVERBS.

159

districts at large, and now takes throughout the
country the miri from each fed dan), this rod, I
say, is often changed, i.e. shortened, to cheat the
peasants, and every two or three years an inch is
lopped oif from it. The poor fellah is little aware of
this diminution at the moment, but he has, however,
found out that at present (in 181 7) the kassaba used
is only three-fourths of what it was twelve years
ago under the Mamelouks, although the feddan for
which they pay the tax still contains the same
number of rods. The manner in which the kassaba
itself is measured favours a deception of this kind.
Immemorial custom has decided that it ought to
consist of twenty-four fists {Lixi\ meaning such as
are formed in seizing a stick with the hand and
keeping the thumb erect upon it, thus —

J

No exact measure has ever been determined, and it
may be easily conceived that government does not
choose the largest hands to fix the length of the
rod. In 1816, the kassaba had about 6 J Cairo
pikes. The peasants are so stupid, or so negligent,
that perhaps they seldom discover the cheat, or

160 ARABIC PROVERBS.

think it of little moment ; besides, they respect it as
a custom of their forefathers. The shortening of
the kassaba by an inch, probably makes an increase
in the receipts of the Fisciis of from £20,000 to
£30,000 sterling per annum. This is one of the
numerous tricks and secret measures by which
government curtails the fellah's pittance without
incurring the blame of open tyrannical extortion.

According to the latest data there are about
2,000,000 of fedddn now under actual cultivation in
Egypt, (of which five-sixths are sown with grain).
Then 2,000,000 of feddan at the rate of 3| or
4 dollars annual tax per feddan, (as it may be now
computed,) gives a land revenue of at least 7,000,000
of dollars to t;he Pasha of Egypt ; a sum that forms,
I believe, little more than half of his income.

As I have mentioned the subject of taxation in
Egypt, it may gratify the reader to lay before him
an accurate statement of the proportion which the
land tax bears to the field income of the cultivator
in this country. The following is an account of the
expenditure on a field near Esne, in Upper Egypt,
and the produce of it in winter 1813-1814. It
must be recollected that in the higher parts of
Egypt the Nile never inundates the ground, but
that the fields are in-igated in high-water time either
by means of wheels, or of buckets worked by men,
who draw the water up from the river.

A society of twenty- six peasants had hired a
piece of ground comprising seventeen feddans, of
which fourteen were destined for durra, and three

ARABIC PROVERBS. 161

for water-melons ; it being the custom of poor
fellahs, who have not any landed property of their
own, to associate every year and hire a field.

Expenses incurred in the Cultivation of Seventeen

Fedddtis.
For three months twenty of the associates were
occupied in drawing up water from the river in
buckets, which they emptied into the small channels
made to convey the water into the field. This
labour was continued incessantly during the whole
day until the durra approached to maturity. Those
who could not themselves attend, were obliged to
send in their stead labourers hired for the purpose.
Besides these twenty men, two were employed in
keeping the channels clear of mud and weeds ; two
others in partitioning the water at its issue from the
channels over the field ; and one man superintended
the whole of the labourers, and excited them to
exertion. The sheikh, or head man of the company,
was alone exempt from contributing his share of
actual work.

Piasters.

The daily labour of a fellah in drawing the
bucket (which is of a more fatiguing nature
than the hardest field work in Europe), was
then estimated in Esne at fifteen paras, of
which ten were reckoned as pay in cash, and
five paras for food, (viz., lentils, oil or durra
cakes,) thus making the labour of each man
during the three months amount to the value of
thirty-four piasters ; or for the whole . .850

Y

162 ARABIC PROVERBS.

Piasfers.

After the conclusion of those three months,
when the chisters of the durra (called then
Jjjlij) were nearly ripe, five or six persons were
employed in watching the crop of durra as
well as the melon field, to guard them from
nightly robbers, and from the multitude of
sparrows and other small birds, which often, in
spite of every precaution, deprive the fellah of
the whole fruit of his labours. The daily pay
of these men is estimated at twelve paras, or
sixty for them all, during two months, until
the durra harvest in February or March . . 90

For the construction of water-buckets and
the poles to which they are suspended, and which
facilitate the operation of drawing them up . 4

Seed (^.Uj) of 14 feddiins of durra, at one raf-
tan per fedddn, makes 3^ mud for the whole, or 2^
Seed for three feddans of melon field . . 1
Labour of throwing the durra seed ... 3
Labour of planting the melon seed ... 2
Expenses of harvest, twelve persons for
four days, at fifteen paras per day . . . . 18

Expenses of treading out the grain and
winnowing it, which is performed on the spot
when the produce of the field is collected in a

large heap 3

Hire of the ground paid by the society to
the owner of the field, H mud for each fedddn,

we may say 20

Total Expense attending the field 1 ^
labour — inasters J ^

ARABIC PROVERBS. 163

Produce of Seventeen Fedddns.

Piasters.

The water-melons of the three feddans,
sold m the market of Esne at from two to
three paras each 280

Each of the associates for his own eating
from off the field about sixty paras .... 40

For about three months the associates cut
every day weeds and grass from the durra and
melon field, which they divided among them
every evening ; part of the weeds and grass
they sold at the market of Esne for feeding
horses, camels, and asses in that town ; part of
them they gave to their own sheep and goats ;
and part 'was taken away from them forcibly
every morning, by the soldiers of the garrison.
The daily share of each associate may be com-
puted at from six to seven paras, making for
the three months about fifteen piasters per
head 390

Wlien the grain was divided every associate
carried home four and-a-half tellys, or forty
mud soogy, worth at that time thirty-two
paras per mud, or thirty-two piasters for the
share of each ; in all 832

The dry durra stalks, which after the
harvest fall to the share of each individual,
and of which the leaves are given to the cattle
as food in the summer months, the canes of
them being used for fuel or for thatching,
were worth about four piasters ; or in the whole 104

164 ARABIC PROVERBS.

Piasters.

Each associate besides fattened at home
with the dry durra leaves a couple of sheep,
which he could sell afterwards with a profit of
about three piasters per head ; we may say six
piasters for each individual ; or in the whole . 156

Total Produce of the field — piasters 1802

I must here observe that the durra harvest had
been bad, because a high wind and heavy rain in
November had bent or broken the stalks of the
plant ; otherwise the produce of the field might have
been 1000 piasters in durra, instead 'of 832 ; the
water haviug been very abundant this year. How-
ever, two or three years seldom elapse without some
calamity equally distressing as heavy rain ; either
innumerable flights of birds, worms in the ground,
or low water, which adds considerably to the labour
and expense of irrigation, are circumstances that
cause a great diminution in the produce : for those
misfortunes, if the crop does not entirely fail,
government never makes the smallest allowance.

Piasters.

Total produce 1802

Total expense 993^

Clear produce 808 J

The taxes of this year were twenty-nine
piasters per each feddan of durra and melons,
which are usually sown together, making in all 493

Remained to the fellahs, taxes deducted 1 „ , _ ,

>- oloi
— piasters J

ARABIC PROVERBS. 165

The income of a feddan (taxes dedvicted) was
therefore 18-g piasters.

Each of the associates had for his share twelve
piasters, after having worked during the whole
winter season. As the durra fields are very seldom
(if ever) sown twice in Upper Egypt, the man had
to support himself during the rest of the year either
by joining some other society to sow summer seed,
or by hiring himself out as a labourer.

The produce of the corn field is better, although
the seed produces much less, because corn does not
require such long continued or incessant labour of
irrigation. At the same period, the produce of a
corn field near Esne, was 84 piasters per feddan ;
the expenses may be calculated at 15 piasters, and
the taxes laid upon corn fields were then 40^
piasters ; there remained a clear profit of 29 jDiasters.

The com measures of Upper Egypt are the erdeh
and the tellys. The erdeh has 12 muds, or 24 kadalis,
or 48 raftans. The tellys has 16 muds. Of the mud
there are two kinds, the mud el shoone (or the
granary mud), and the mud el soogy (or souky), the
market mud ; 16 of the mud el shoone make 9 mud
el soogy. The seed of the 14 fedddns of durra was
3^ mud soogy. The produce yielded 40 muds for
each associate, or 1040 for the whole, which makes
297 for each mud of seed. The durra is usually
reckoned at 300 for 1 of seed. The corn produce at
Esne in middling years 25 from 1 ; in the better
ground of the neighbouring plains of Thebes, it
produces 35 for 1.

IGG ARABIC PROVERBS.

The present system of government is to oblige
the peasants to sow the whole ground belonging to
their village, whether good or bad, whether elevated
or not, and therefore, whether irrigable or not.
The bad ground is then partitioned out amongst the
cultivators, and they must pay the taxes from it in
the same proportion as from the good. Of late all
the peasants' cattle has likewise been taxed, and
they are to pay the tithes from it, a thing never
before known in Egypt, and I beHeve, unknown in
any other part of the Turkish dominions. The grain
which they do not want for their own families,
they are not at liberty to sell at pleasure, but
must let government have it at a fixed price. The
erdeb of durra was then worth at Esne 5f piasters
1 Spanish dollar = 8 piasters ; 1 piaster = 40 paras.

472.

A month that prays, a hand that kills.
On hypocrites.

473.

hi the corners are hidden treasures.

Wealth is sometimes found where least expected.
\j\^\ plural of 'ii^\j "the corner of a building." llj^
" hidden treasures," a word of frequent use.

ARABIC PROVERBS. 167

474.

He jled from the rain, and sat down wider the
ivater-spout.

475.

One single word only is sufficient for the wise.

^ji instead of j^-lj is much used in the Syrian
dialect ; not so frequently in the Egyptian.

476.'"-

In every head is some wisdom.

477.

In his jachass-saddle sticks a needle.
Secret vexations plague him. i^jy the saddle
for asses used in Egypt. i3wu^ a long iron packing
needle, used likewise in sewing the saddle.

478.

cV M^ ^j

The young ones of the duck are swimmers.
Young minds are inflamed by example. ^ ^ or
^ytj in the common Egyptian dialect, signifies "to
swim." ^^ is likewise used, but not frequently.

168 ARABIC PROVERBS.

479.

{Standing) in the middle ivindow, he tickles the
hinder parts of those tvho sit in the ujyper
ivindow, and insults {by offensive noises) those in
the loiver window.
He behaves with vulgarity and indecency to

people above and below him. dJUL among many

/Ox

significations means " a window." ^^^z^juj in the
Egyptian dialect, "to tickle the hinder parts of a
person ;" it has also another sense.

480.
j_jlsaj <U*sa} ^ _j Jljj ,*Ar^ j^^i

Such a man performed the pilgrimage. " Yes^'
quoth one, " and for his had doings remains
resident at Mekka."

i.lsn,j to become a neighbour either of the
Beitullah of Mekka, or of the Mosque of Medina,
or any other celebrated mosque ; or to reside there
for some time, which is regarded as very meritorious.
Those persons, especially foreigners, who attend
lectures in a mosque, are for that reason called
^lj»\^^ Thus at Cairo the neighbours of the Azhar
{^ji\ |^^jls^«) are far famed.

481.'"

Poverty and anger do not agree.
The poor must have pliant tempers. ^vjlr in

ARABIC PROVERBS. 169

Egypt means ''anger;" it is sometimes used, but
not often, for "folly."

482.

, -^ Iv;^ to ^ ^^\y^ tdry

A napkin tvith {fine) borders and nothing under it.

Puff without reality. Presents to people of
high rank are often placed upon a board or plate,
and covered with fine embroidered towels or hand-
kerchiefs (d^lrJ).

483.

y^\ f^y^ ^y^. J ]y*j

They are poMpers, and walk about loith the air of

grandees.

484.

We rejoiced at {the rising of) the Nile ; the Nile
came and we ivere drowned.

485.

He has a voice in his head, and will certainly give
it utterance.
A person follows his inclination or natural pro-
pensities. The saying is originally applied to a jackass
that brays notwithstanding the severest beating.

480.

Every day man inci^eases in neiv understanding.

z

170 Arabic proverbs.

4!B7.

T^e wedding loith its broth {i.e. the entertainments)
concluded ; and then every one put on his rags.

When disguise is no longer necessary or advan-
tageous the natural character is resumed. At
weddings even the poorest people dress, if not in
their own, at least in fine clothes borrowed for the
occasion, t—ali^ " a torn cloth," "a rag."

488.
^j^ l::^! ^1 JU alll ^ hxW <d J'i c-g.t-J\ ^ ,J_j ^U

A mouse fell from the roof " Com.e, take some
refreshment," said the cat. ''Stand thou off,''
she 7'eplied,

Mistrust any offer of assistance from the enemy.
adjl ^_ is used as an invitation to partake of food,
&c. To decline it the reply is (^ " May it be
wholesome food to thee!" ^^ ^^\ a common
expression implying with harshness "keep off,"
"stand off"

489.

{He is) of more corrupt doings than the moth.

LiJI\ is the moth that feeds upon clothes, books,
furniture, &e.

ARABIC PROVERBS. l^l

490.

The enchantments of the devil are {only) a key in
his hand.

J . plural of 'i^ij '■ a charm/' " enchantment/'
The saying is addressed to a malicious sorcerer.
The dealing in charms and incantations is extremely
common throughout Egypt. There is not any
village, however small, in which they may not be
obtained from the fakyh, or village priest.

491."

Hejiedfroni death, and fell into it.
492.^^"

^^ He fled, disgrace upon himT is better than, ''He
was slain, God have mercy ii2:)on him ! "

Said in derision of cowardly soldiers. The
expression <d]l i^\js-~^ or, as they likewise say in
Egypt uJoj^. ^^ is very common.

493.

Upo7i every misfortune another misfortune.
One misfortune after anather.

172 ARABIC PROVERBS.

494.

The merit belongs to the begmner, should even the
successor do better.

To the same purport is a phrase often used
^jJa-^U J^\ " the merit belongs to the predecessor."
This is taken from the subjoined beautiful verses,
celebrated among the Arabs, and inserted by Hariri
into the Introduction of his Makamat, assigning
thereby the merit for that species of poetry to his
predecessor Uamaddni, surnamed Bedya e Zamdn.
They have been ascribed to several poets, but were
probably composed by Ibn Malek Ibn e'RaJcaa, of
Damascus, who lived in the eighth century of the
Christian era.

/♦Jw'aJI jJ-J i_Jji]^ i^s^yJut) ,_cjccwJ

igi J i:^ JJi .:U. ^,

If before she herself loept, love for Sada h^iid caused

my tears to flow,
I should have lightened my heart before repentance

{choked it) ;
But she weptflrst, her tears excited mine.
The merit, I cried, belongs to the predecessor.

ARABIC PROVERBS. 173

jliil

-i^

495.

^ decent public ivoman, rather than an indecent
honest woman.

jyj^^ " decently covered/' " decent in circum-
stances ;" it is applied both to the character and
condition of a person. ^ ^.<, or l^^^^ is a woman
who frequently lifts np a corner of her veil so that
people may catch a glimpse of her face or her fine
jewels, or else one who stretches out her legs to
display her ankle-rings, and in general behaves with
as much indecency as she can without quite exposing
her character.

<Ljs:i3 is a generic term applied in Egypt to nil
sorts of bad and public women. There is a particular
class of the latter in this country, respecting whom
some notices may prove interesting. In every town,
indeed it may be said in almost every large village,
of Egypt, individuals are found belonging to a tribe
of prostitutes called Ghazye {h^ or in the plm^al
Ghowdzy ^J^^)- They are a race distinct from all
other pubHc women, and relate with pride that their
origin is Arabian, and that they are of the true

174 ARABIC PROVERBS.

Bedouin blood. Among themselves they assume the
name of Barameke or Barmehy {K^\^), by wliich,
however, they are less generally known than by
that of Ghoivdzy. They boast that their origin is
derived from the celebrated Barmehy (or Barmecide)
family, the viziers of Haroun er' Basheed ; but in
what manner any descent can be traced to them,
why they emigrated to Egypt, and how they chose
to adopt their vile profession, not one of them
knows. They usually marry among themselves, at
least the males never marry any girl but a Barmeky ;
and few of the Barmeky females condescend to take
a husband of any other triVje. All their females,
without exception, are educated for the purpose of
prostitution. Their law is, tliat a girl, as soon as
she is marriageable, must yield to the embraces of a
stranger, and soon after be married to a young
man of her own tribe. Thus the husband is never
permitted to receive his bride in a state of virgin
purity ; but the Ghowazy father sells the first
favours of his daughter to a stranger, making a
bargain with the highest bidder, generally in pre-
sence of the sheikh of the village, or chief of the
town, in which the parties reside. These women, and
all the females of this tribe marry, immediately after
the nuptial ceremony, receive the visits of any man
who presents himself, while the husband performs the
duties of a menial servant in the family ; he is also
the musician who plays v/hen his wife dances in
public, and is consequently employed in seeking for
persons who may be induced to visit his wife, with

ARABIC PROVERBS. 17')

whom he himself cohabits only by stealth ; for a
Ghazye would think herself disgraced, or at least
would be exposed to the sneers of the sisterhood, if
it were known that she admitted her husband to
any familiarity or participation in the enjoyment of
her charms. Among them, I have reason to believe,
(but am not certain,) that the Ghazy (so the male is
called) has but one wife. The men never follow any
profession ; they are neither cultivators, nor traders,
nor artists ; the dealing in asses, of which they rear
an excellent breed, being the only branch of industry
to which they apply themselves, besides the sale of
their partners' charms. They are as much despised
as their females are distinguished and often honoured ;
the birth of a male child is considered by a Ghazye
as a great misfortune, because he is an unprofitable
article — a mere incumbrance — and the whole male
sex look up to the females for food, clothes, and
protection. The Ghowazys have in every town or
considerable village a small quarter assigned to them,
where they live in large huts or tents, seldom in
houses ; never associating with other public women,
whom they regard as much inferior to themselves in
rank. They are generally, but not always, dancers
and singers, and as such many travellers have seen
and admired them. Like true Bedouins they are
constantly moving about, either paying visits to the
sisterhood established in neighbouring places, attend-
ing the country fairs, or the camps of the troops.
They have made it a law among them, never to
refuse the embraces of any person, whatever may be

176 ARABIC PROVERBS.

his condition, so that he I3ays : at country fairs,
therefore, the most fashionable Ghazye, glittering
with gold, will admit the visit of any clown or
fellah for a sum not exceeding twopence. Some of
them have accumulated considerable wealth and
keep great establishments. Half-a-dozen black
female slaves, (the profits of whose prostitution
they claim as their own property,) two or three
dromedaries, as many horses, half-a-dozen asses, are
not unfrequently seen in one family ; while the
dress and ornaments of those females, consisting in
gold- embroidered silk gowns, and many chains of
sequins that hang about the head, neck, and breast,
with heavy golden bracelets, are sometimes worth
from two to three hundred pounds sterling. In
features they may be distinguished from the common
Egvptians, and appear to bear traces of Arabian
origin, especially in their fine aquiline noses. Their
beauty is famous throughout Egypt ; the greater
number, however, cannot be reckoned handsome, yet
I have seen some that might have served as models
of Phryne for a painter ; their skin not being
browner than that of the inhabitants of southern
Europe. Instances are not uncommon of a Ghazye
marrying a village sheikh, especially of the Howara
Arabs settled in Upper Egypt, who consider it an
honour to carry off so fair a prize, nor would the
Ghazye bestow herself in matrimony on any common
peasant. But these instances only occur when the
Ghazye has lost her husband, or divorced him, and
has become tired of her mode of life, in the out-

ARABIC PROVERBS. 177

set of which she can never be induced to renounce
her hereditary profession. When such an event is
to take place, the Ghazye, before she marries the
sheikh, makes a solemn vow upon the tomb of some
saint never to be unfaithful to her new husband, and
sacrifices a sheep in honour of that patron. I have
been assured on good authority that no Ghazye
married under these circumstances was ever known
to violate her vow. The number in Egypt is very
considerable ; I believe that they may be fairly
estimated, males and females, at from six to eight
thousand persons. Their principal settlements are
in the towns of the Delta, and in Upper Egypt at
Kenne, where they have a colony of at least three
hundred individuals. On the great festival of the
Saint el Bedowy, at Tanta in the Delta, (which is
celebrated three times every year,) an hundred
thousand persons sometimes crowd together from all
parts of Egypt, to perform a pilgrimage resembling
in many respects that of Mekka, which swallows up
the savings collected by the poorer classes of Cair^o.
At one of those festivals I have seen above six
hundred Ghazye assembled in tents pitched about
the town. Some of tlie most wealthy Gliazye
perform the pilgrimage to ]\Iekka themselves in
Sfreat state, and assume ever after the honourable
title of Hadjy, not changing however their mode of
life. The Ghowazys are protected by the govern-
ment of Egypt, to which they pay an annual
capitation tax. In the time of the Mamelouks their
influence in the open country was very considerable,

2 A

178 ARABIC PROVERBS.

and tlie protection of a CJliazye was courted by
many respectable jjei'sons. The Arnaut soldiers,
who are at present masters of Egypt, have plundered
several and killed others in fits of jealousy, so that
many have fled from the garrison towns into the
open country. They have a custom in Upper Egypt,
on the feast-day after Eamadhan, of paying visits to
all the first people of the town or village, when they
dance for a few minutes in the court-yard of the
house and receive a present at parting. Their
behaviour towards those who do not meddle with
them is much less indecent than might be imagined ;
but woe to him whose affections they captivate !
At every place where they are numerous one of
them is regarded as head of their community, and
assumes the title of " Emeer el Nezel " {^^y^W .^■c^)>
or " chief of the settlement ;" which, however, does
not invest her with any authority over the others.
At Cairo itself their number is but small ; they live
all together in a large khan, called Hosh Bardnl-,
just below the castle. In a city where among
women of every rank chastity is so scarce as at
Cairo, it could not be expected that public prostitu-
tion should thrive.

The Ghowazys have established among themselves
a vocabulary of the most common nouns and phrases,
in whicli they are able to converse without being
understood by those who visit them.

There is anotlier tribe of public women in Egypt
called Ilcdebye (^w-.^)' ^^^J '^^^ fewer in numbers
than the Ghowdzys, but like them intermarry among

ARABIC PROVERBS. 179

themselves. The men are tinkers, and horse or ass
doctors ; the women for the greater part, but I
believe not all, common prostitutes. They wander
over the country much Hke Gypsies. Of the latter,
which are called here ^^i Ghadjar (in Syria
Korhat), very few families are found in Egypt ; they
are more numerous in Syria.

496.

The value of each man consists in ivhat he does well.

i^*^^-:^l is here equivalent to Jc«..; ^j^^^j^^\ ^ It
is in this sense usually, but not always, applied to
handiwork. The Syrians say ^j^^^^^, U for ,^;xu.s:b U
meaning " I cannot (do it)," which the Egyptians
express by jSii~\ U

497.-"'

A harlot did not sweep her oivii house, hut cleaned
out the mosque. A certain i^erson said, " that
harlot loves goodbj uvrks."

498.

r:S!i uJ 'li.^ * ^yJ tc iiLjs^^Ji]!

A harlot does not repent: and water in a jar does
not become sour milk.

j.\j a large jar in which the ^^ater is kept for

180 ARABIC PROVERBS.

every family's use. '-r-'^. is apj)lied to milk when it
turns sour. In Egypt, therefore, sour milk is called

499.

Moonshine and oil, those are the win of a house.

To light the lamp while the moon shines is an
extravagant expense that will ruin the family. ^
is often used instead of ^♦^1^ ,.:-

u^.

500.

;^^ J U^j^^ J^^ J^' u^<J L"^V.

A monkey tvatches [ajield of) tormus. '^ Look," said
one, "at the guard and the crop."

This alludes to a despicable person occupying a
despicable office. jjw^lU in the dialect of the pea-
sants frequently is used instead of c ,:1\ "the sown
field." Tormus is the lupinus, a bean of bitter taste
and but little esteemed. A person to whom a small
compliment is given, shows his contempt of the gift
by returning it and saying to the donor ^j^tj tU jsji
"(buy and) chew some tormus with it."

Boiled tormus beans are sold in the morningf at
the bazdr, and principally eaten by children without
either salt or butter. The meal of this bean is used
instead of soap by the jDOorer classes for v/ashing
their hands, and on this account it is very generally
cultivated in Egypt.

ARABIC PROVERBS. 181

501.

They said to some blind men, ''oil is become dear''
They replied, " thai is a thing ivith which we can
dispensed

ij>jc^\ means here (as observ^ed in tlie explanation
of Proverb 259) "not to be in want of.'' \d used

instead of Lvj^

502

J \ "

j*yj <L<Li]l

\

,^'^ y^i ^j

They said to the asses of the gypsum mill, " the day
of resurrection is a terrible day!" "We have
neither irorn saddles nor eaten barley," they
replied.

Those have most to dread punishment in the
other world who lead a life of undeserved enjoyment
in this. The idle asses kept merely for pleasure in
Cairo have fine saddles, and are fed with plenty of
barley or beans ; while tlie hard-working ass goes
w^ith a bare back, and gets nothing to eat but straw.
^^ "great, wonderful, terrible." The gypsum or
plaster used at Cairo is brought from the eastern
mountain opposite to Helouan, a village on the bank
of the Nile, about five hours distant to the south of
Cairo. The whole desert is overspread in those
mountains with loose gypsum, covered with a thin
coat of sand. The gypsum is pulverised in the mills
at Cairo.

182 ARABIC PROVERBS.

503.

The Jish hinny said, " if thou canst find a hetter fish
titan myself do not eat 7ne."

The hinny is reckoned the finest tasted fish of
the river Nile. This proverb is appHed to fools
whose vanity is such that they pride themselves on
the circumstance which contributes to their mis-
fortune, because it distinguishes them among their
equals.

504.

He is scahhy -headed and quarrels about the comb.

On a person's disputing about a thing of which
he does not stand in need.

505.

[Like) assignments upon p)<^upers.

j^-L^jJj or ^\j^\ used instead of ^^ or ^.i-;llu.,ij
or tj^'^^i " titles, receipts, assignments, bills," &c.

506.'"

A lock on a ruined 2^l(^(ce.

Said of unnecessary j^ains taken to preserve
what is not worth keeping.

ARABIC PROVERBS. 1 83

507.

jl>-^\ ^. UL- l:._^ U jiJ j^. Jjb^J h^ c^L-

TAe Moggrebyns said to the people of Cairo, " Why
do not ye love us?" "On account of your ill-
natured cliaracU'r," they replied.

This saying is applied to a person who expresses
his surprise at not having any friends. The Moggre-
byns form a colony of very wealthy merchants at
Cairo, established in the quarters of Ghoorye and
Fahamyn, who trade in the produce of their native
country. They have the reputation of being ill-bred,
surly, proud, and very obstinate, and are therefore
disliked ; although, with respect to probity, thiy
bear a character superior to the Moslims of any other
nation. The word of a Moggrebyn {l^_f^ «uK) has
become a proverbial saying in trade, but nobody
ever mentions the word of a Syrian, a Hedjazi, or a
Turk.

508.

They said, " 0 priest ! may God inahc you a lay
brother once more!'" ''That is a step down-
ivards,'' he replied.

On foolish congratulations or wishes. Tn saying
t_5jj ail^ a compliment is intended, meaning "God
restore thee to thy prosperous state ! " Thus they
say l^V^\ ujly aUI or c_>li ^<j^j ^H "God restore
thee to health ! " " God restore thee to youth ! "

184 ARABIC mo VERBS.

509.

^juV^ ^.Li (J^^-ri ^^-^ u^^^

They asked, ''How does your patient f' ''Very
ivell,'^ they replied, " he used to spit upon the
ground, now he spits upon his breast."

On the delusive consolations offered by medical
attendants. A patient who cannot even throw his
spittle upon the ground, must be, of coarse, in a
state of extreme debility.

.510.

They said to the hen, "Eat, and do not scatter [the
corn) about" "[cannot leave off my habits," she
replied.

It is useless to instruct an inveterate scoundrel
in morals, jlx^^ among the Egyptians means " to
throw about," " to scatter ; " it comes from the
\\ord r-'-tj but differs in signification.

511.

[Like) a karmoot rubbed with seder in a tank of soap

(ivater) .

This is said of a person whom it is difficult to
catch or find ; one who eludes all search. L^^* kar-

ARABIC PROVERBS. 185

moot is a fish of the river Nile, witiiout any scales,
and of a very smooth skin. Seder [j^-^) signifies the
leaves of the nehek or seder tree, (rhamnus lotus,)
which, being dried and pulverized, are used as soap
by people of the poorest class in washing their
hands, and by the richer classes in washing the dead
bodies of their friends. CLi^l^ in the Egyptian
dialect has the same sense as ^y&J^^

512."

^.LUj ^iauj_ jj J\ ^»J ^xi JL' ^^^Jl ^\j< JlA JIj

It ivas asked, " What is the ivish of the blind ? "
''A basket full of horns," they replied, "if he
does not see he may like butting."

The blind men of Cau-o, especially those quar-
tered in the mosques, are notorious for their very
quarrelsome temper. The multitudes of blind men
daily fed in the Mosque el Azhar have frequently
committed violent outrages in fighting one with
another.

513.

They asked the cock, " What hast thou seen in thy
sleep?" "I saw people sifting {corn)," he

replied.

2 B

186 ARABIC mo VERBS.

514.-"

Ls-A ^Z^\ ^ ^ Jl* \ux^ Jib ii^i J-«-V. lJ^^^' ,^} V. J'^^

''Father,'' he said, " the person loho washes his hand
is he to eat ivith usV '' Neither he nor thou
also,'' he replied.

On a person who, confident of obtaining some
advantage for himself, endeavours to thwart others
in their wishes, but finds at last that his own
prospects have vanished. In the East, before a man
begins to dine he always washes his hands, or at
least the right hand, which alone is used at meals.

515.

They said to the mouse, " Take these two p)0unds of
sugar and carry this letter to the cat." " The
fee is good etiough," she replied, " hut {the
business) is tiresome."

c-^l::^ often used in Egypt for ^y:>^« " a letter."
516.

They asked the ass, " Why do 7iot you ruminate ? "
** Conceit," he said, " never deluAes me."

^1^11 "the chewing and ruminating of cows
and camels." JUull ^is. ^^Ikx) U verbatim, "deceit

ARABIC PROVERBS. 187

cannot be gilt (or laid like gold leaf) over or upon
me," " does not make me appear to myself better
than I am." The expression ^^ ^.iliij U \si> is
often used, and conveys the same meaning as " this
can never enter my head," " I can have no idea of
it," " I am not to be gilt over with this."

517.

To cut off the mice ivith hemp oil, is not too much

expense.

Do not care for expense in freeing yourself from
an enemy. The hemp oil mixed with arsenic is used
as poison for mice.

518.

J Ujfe JU i-Jji^ Jli lJ^ UJ^ Jli ^-^[/^^ ^^ \\ J^-'

He said, " 0 slave, I have bought thee." " That is
thy business," he replied. " Wilt thou run aivaij?"
" That is my business," he answered.

519.

i^^j^ikil L::-..^:s^^ UjxLi

They cut it to pieces; it served ivell for {the covering
of) the drum.

Commonly said of a broken or spoiled piece of
any thing, which can, however, be still employed in
some manner, so as not to be wholly useless.

1»8 ARABIC PROVERBS.

520.

They said to the wolf, "For ivhat art thou following
those poor little sheep f" He replied, "The dust
[upon which they tread) is good for poor little
eyes!'

On the hypocritical professions of tyrants. The
diminutive is often used not only because the object
in question is really smaller or inferior in quantity
or quality, but to give a kind of bonhomie to the
expression ; and in this sense the Bedouins especially
use it on many occasions. Thus "poor little thing"
might be applied in a kind and compassionate
manner to a person by no means diminutive in
stature or wanting money. c:j\:j^^ is the diminutive
or jJc^ of ^_^^^ the eyes. i—,<3 U is a common
expression in Egypt, not implying "what is it to
thee 1 " but, " what is the matter ivith thee ? "
" what dost thou want ? " The Syrians say in the
same sense t_Jo ^Ji..\\

521.

They asked the cows, "If you die, do they not put
you into shrouds f They rep)lied, "Would to
God they may leave our shins upon us /"

Instead of u::^! the Egyptians more frequently
sav sj.-^ , and then it would stand \1^\. ^-m.

ARABIC PROVERBS. 189

522.

*'lf?/ Lord," he said, "(/ ?>e(7 of you) the melon jjeels."
" Alan," quoth he, " thy Lord eats the melon
together with the melon peels."

CLi\csr signifies a piece of melon peel. When a
person eats melons in the bdzar or before the coffee
shops, he is always accosted by beggars, who ask for
the peels, which they eat, as all the peasants do
when hungry.

523.

A monkey solicited hospitality Jrom demons. "Yotmg
gentleman," they replied, " the house is quite
empty of provisions."

It is in vain to ask charity from wretches, t_jU

in the Egyptian dialect is the same as ajLJl , ,jX

in opposition to ^J^, which signifies " to grant
hospitality.'' ^-.-ll^ ^Ji} is a title given from mere
pohteness and equivalent to " gentleman " or
"young gentleman." 'i^y^^ is to be understood as
if preceded by j\^\ " the house from which everv
thing has been removed," or " which has remained
empty of provisions. "

190 ARABIC PROVERBS.

524.

Verily he loses his way whom blind men guide.

A verse is cited which expresses the same
meaniug : —

When crows are the guides of people,
They lead them to the carcases of dogs.

525.

Even the handsome {looman) experiences the mis-
fortune of divorce.

This is said in consolation of people's sufferings.
526/"

Truly, the sword inspires dread even in its scabbard.

527.'"

From his pen nothing flows but malice.

t_a£^_ originally means " blood flowing out of tlie
nose." The reproach conveyed in this proverb is
more applicable to Western than to Eastern writers.

ARABIC PROVERBS. 191

Oriental authors are distil igiiished for great gentle-
ness towards each other ; paper wars seldom rage
among them, and they render justice one to another
perhaps in a strain of excessive panegyric ; and if
they correct an error, it is with coolness and mode-
ration. The total want of publications resembling
our Keviews, and the fear of broaching new doctrines
or opinions, contribute probably to this spirit of
indulgence.

528.
♦i^rjl Ij^ d\^ii ^ c-jLiJiil

The hutcher is not startled at the multiplicity of
sheep.

A tyrant perpetrates bloody acts without com-
punction. J^£ "to be afraid," or ^' amazed."

Before the clouds {appeared) the rain came upon me.

The accident happened quite unexpectedly. The
term t-J^j for " rain," is no longer used at Cairo,

.530.

^y^ "k j^-* ^^ •^^^

[It is still) worse than a promise ivithout
performance,

J^ a word, a saying, a promise.

192 AUABTC PROVERBS.

i^\

i.—!y>-

531.

Be diligent, and God luill send profit.

^ .,^^j " to make small balls or pills ; " this

generally implies "to be diligently occupied," 'Ho
work carefully." »»_,.^-^! <dll " God is the first cause,
the cause of causes." This is often said in trade,
and then means, " God is the cause of thy goods
being . sold, the cause of thy profits" (^->^--^^ <d.r:5-).
The word c_^L~j^ in the Egyptian dialect, signifies
" trade, buying and selling in general." ^.-r^^'^\ " be
trades." i«..,>-.aux« Jj>-j for " trader or merchant," is
more commonly used than j^VJ J^j

532.

( ^ al'l« c:-J,:;i j ^i^\)'^^ ^s^f-'i^ '^Jr^~^^ 4^^'^ 0"° ^'^

As if she teas one of the water-ivheels of Djyze, her
hack teeth fell out, and one hundred oxen luere
killed by her {ivith the ivork).

This saymg is used in derision of old women.
e^l»-j plural of LjsL a water-wheel, (jw^-i means the

ARABIC PROVERBS. 193

back teeth of a person, also tlie teeth of a water-
wheel, e-^ is the Egyptian pronunniation of t_jl-->
" a young man ; " the peasants also give this name
to a strong ox — hence the pan which occurs in this
place. If a water-wheel be half broken, the oxen
that draw it are soon overworked and killed by
excessive labour. The people of Djyze are the
Baeotians of Egypt, they are despised for their
stupidity and slovenly negligence, and often afford
subject for ridicule.

.533.

Eat ivhatever thou likest, hut dress as others do.

Do whatever you like at home, but in public
behave according to received usage.

534.

A dog that harks does not hite.
535.-"'

Hoiv many sheej) at the roaster's ? and how many
dogs in the sheep/old ?

How many good people are sacrificed while the
wicked enjoy their hfe in repose. Ij^ll the person
who sells roasted meat in the bdzdr.

2 c

194 AHABIC PROVERBS.

53G.

A hand accustomed to take is far from giving.
^_^*j U Am*.' is here put for ^-^^ ^\ ^^^^J

537.

7%e hunting dogs have scratched faces.

The face of a milksop does not show any marks
of labour or fatigue. jLi.^.-* in the Egyptian dialect
" scratched."

538.

J» ivhatever manner thou, strikest a scahhy-headed
person {on the head), his blood willfloiu.

A man is easily wounded in his weak part.

539.

He ivas an iron block 07' anvil, and then become a
hammer.

The same meaning is also expressed by the
phrase

Beaten — but to-day beater

ARABIC PROVERBS. 195

540.

The lazy is not fed on lioneij.
541.

Eat of the hvead made hy a ivoman ivith a bleeding
nose; hut do not eat the bread of her ivho con-
stantly remiiids thee of having given it.

The dirtiest bread, made by a lizj ''a woman
with a bleeding nose." LU signifies a person who
recounts his own good works, and reminds another
of the favours he has conferred on him. In the
East, there is no sort of insulting language which
hurts the feelings so much as being reminded of
favours conferred ; probably because tlie people are
conscious of their own ingratitude.

542.

L\j will l^ursT tL!?lk< i^j Ji'

Under every doivn-hanging head divell a thousand
mischiefs.

This is said of persons who in comj^any sit with
downcast eyes and low-bent head, brooding all the
while on evil designs. ^^— « in the Egyptian dia-
lect signifies " bent downwards."

196 ARABIC PROVERBS.

543.-""

'^-? Jr^^ j^'-> J^* er'= lK

Whoever cries " Fire," has he his mouth hurnt?

Those who cry out most loudly have often the
least reason to complain.

544.

Coarse meal for ever, rather than fine flour at
certain times only.

This proverb is founded upon the saying of
Mohammed recorded in the Hadyth or Traditions :

The best 'works are those ivhich last, although they
should not he of great imjjortance.

JijL> is the " coarse meal used by peasants."
lA^ ''the flour of meal" Iz^ "cut off," "at
intervals only."

545.

Every sheep is suspended by its (otni) heels.

In a future state, none will be made to suffer for
the (;rimes of others, (-r'^'ij^ is the sinew or tendon
(of Achilles) by which Imtchers hang up the slaugh-
tered sheep.

ARABIC PROVERBS. 197

540'.

Xe^ 7?ie 0??/^ he excused from thy had smells ; I do
not luant thy perfumes.

A speech in the closet from a husband to his
wife. Leave oft' thy rudeness, I require no civihties.

.347.

As often as I strike a uvtedfor hmi he hangs up
[another) harley-sacJc.

No sooner is one business finished than he sets
about anotlier. Among Arab sheiks in the desert,
as well as in the villages, it is customary that w^hen
guests arrive on horseback, each horse is attached by
a chain on his legs to an iron spike driven for that
purpose into the ground, either before the tent or in
the court-yard of the house. This spike, about eight
inches long, is called woted, (j^v.) and every horseman
carries one with him. As soon as the guest alights
from his horse the master of the tent or house takes
from him the barley-sack {'i\kx^) in wdiich the horse
receives his food, (and which the horseman likewise
carries with him,) and hangs it upon a post or nail.
From this his people take it in the evening and fill
it with barley. In this proverb the master's serv^ant
complains, that as soon as he iias driven one ivoted
into the ground, another horseman arrives, wliose
barley-sack is hung up, ajid whose ivoted must like-
wise be driven into the ground.

198 All ABIC riiO VERBS.

548.'"

Be hrothcrs, and hcej) between you the accounts of
merchants.

541).

A handful of consideration ratlicr titan a woehe of

riches.

Woehe {^-^i,') is an Egyj)tlaii coin measure, of
•which six make an erdeh.

550.

He ivas ivont to swear " hy the cutting off of his right
hand!" He novj sivears ''hi/the giving of his
money to the 2)oor ! "

This is said of persons who having been poor
aequh^e wealth and inunediately assume the kmguage
of rich people, A low fellow without money, swears,
" May my hand be cut off if — " (the amputation of
the hand is a thief's punishment). The great and
rich men swear, "I will give my whole estates or
wealth to the poor if — ."

551.
Eat and drinh, and let the ivorld go to ruin.

ABABIC PROVERBS. 199

552.

Every one sells his rags in his own market.

Every one parades or displays his distinguishing
quaUties in his own circle of acquainta.nces.

553.

For the saJce of thy palace shall ive demolish our hut ?

j_^Ak\ll is an Arab hut constructed of brushwood
or reeds, ^di a stately building or palace. From
its plural J^1^ , which the peasants pronounce el
oksor, we have formed Luxor, the temple of Thebes.
iJ L^\^ (pronounced kornidly) does not mean in the
usual sense "for my honour/' or ''to my honour,"
but merely " for my sake."

55-1.

\f " \ ••>

The generous is never satisfied ivith riches.

He wants money tliat lie may bestow it on
others.

555.

We are all (afflicted) ivith this disease ; God is the
physician.

Said in offering consolation to others.

200 ARABIC PROVERBS.

55 fi.

EcU the present (sent to thee) and break the dish {in
ivhich it was hroiight).

The dish will otherwise remind you of the obli-
gation. Ljk.^ is a small basin of earthenware glazed
on the inside ; it is usual to serve up sweetmeats in
dishes of this kind.

557.

Every thing forbidden is sweet.
558.

Every man — and his oivn care.
Every person lias his share of trouble. cl',\>. put
instead of &.^^

Be a thorough Jew, or else do not pla.ij with the Old
Testament.
Be sincerely attached to a religion however bad,
rather than laugh at this, thy religion, il^^dl the
Books of Moses, which are respected by the Moslims
as derived from heaven, but which they believe to
have suffered by the interpolations of Jews and
Christians, because the mission of Mohammed was
as they pretend, foretold in the original text.

ARABIC PROVERBS. 201

560.''

Like a cat that eats her own young ones.
Said of a mother who neglects her children.

.561.*

The day obliterates the ivord (or promise) of the
night.

This verse was quoted in reply to Haroun el
Rasheed by a beautiful woman who at night had
promised that she would bestow her favours on him
the next morning ; but when day appeared she
decHned the performance of her promise. It has
thus become proverbial. A similar saying is more
generally current at Cairo, expressing that " the
promise of the night is ruhhed ivith butter, which
melts away when the day shines upon it."

^.-^_ J j\^\ ^i ^lia.; i'jJj.' ^sy^^-^ iSi^\ (♦^J^

This means, that, when passion has ceased, we
forget the promise made while it influenced us.

562.

Like the asss tail, it never increases, and never
diminishes.

Applied to one who remains constantly in the
same condition. There is a popular notion, I know

2 D

202 ARABIC PROVERBS.

not whether founded on fact, that the tail of an ass
never increases in length, but remains as it was
when the animal was born, except as to the growth
of hair, t-^o is used in Egypt for L_^'i

5G3.

Like a needle that clothes people and is itself naked.

This alludes to persons under similar circum-
stances ; and is taken from that fine verse —

The same meaning is still more forcibly expressed
in the following verse —

/ have become like a wick placed in a lamp,

It affords light to the 'peop)le while itself is burnt.

564.*
Be of good memory if you become a liar.

Like the truffle, luithout any (known) origin, and not
sending forth any branches.

il.'u is a species of truffle found in the deserts

ARABIC PROVERBS. 203

of Syria, (I believe not in Egypt,) which affords
nourishment to many Bedouin families. Like the
European truffles they produce no plant, nor is it
known how they are propagated. The Arabs say
that they are produced by thunder and lightning.

566.

Soft ivords, but open injustice.
567.-"'

HoiD many a hand iveak in gaining is prodigal in
spending.

568.
The dog does not hark in his oivn house.

569:'

Every slave ivhen he is hungry steals, and when he is
satiated, practises ivickedness.

On the effects of poverty and wealth upon low-
minded persons.

204 ARABIC PROVERBS.

570.

Like the impotent, who glories in the vigour of his
father.

Applied to those who without any just personal
pretensions assume airs in consequence of the merits
of their ancestors, ^,-^r. signifies one naturally im-
potent. The ancient Arabs quoted on this subject
the following fine verse —

Ij Ij^ U J^ij ^.« t_5%il^ J\

He is the truly nohle youth, who says " Behold, I am
the man,'' not he ivho says '' My father was.''

What is above translated vigour, is in the
original Arabic a term for which the Dictionary may
be consulted.

r^'

571.

Hearsay is not like ocular testimony.
^Lc is ocular evidence, equivalent to ^,^1 ij^^Uu

ARABIC PROVERBS. 205

572.

aJJUu (^'.^.mh^ lS"^. '-^*j.«'2j' 4j

If thou wert to see my luck, thou wouldst trample it
under foot.

Said by the unlucky.

573.

Did hut the radish digest its oivnself!

Could we but rid ourselves of the person whom
we have invited to be our assistant. It is commonly
believed in the East that radishes eaten at or after
meals facilitate the digestion of other food, although
they themselves remain undigested in the stomach.

574.

If a man were to inquire after [the dirty manner of
malcing) bread, he would not eat it.

575.

If the fellah were made of gold, certain j^arts of him
would he of wood.

Although a low person may attain an exalted
station, and however his manners may be improved,
some remnants of his former meanness will always

206 ARABIC PROVERBS.

be conspicuous. Here may be quoted the following
verse —

Riches have disclosed in thy character the had
qualities formerly concealed hy thy poverty.

576.

If I had lighted for thee the ten [fingers as candles)
thou wouldst still regard them as if they ivere in
darkness.

Said of one who forgets or never acknowledges
the most signal services rendered to him.

577.

Were it not for fractures there woidd he no pottery.

Misfortunes are not without some good conse-
quences. hyJi in the Egyptian dialect for yjS

578.

If his gain lay in the hinder [or filthiest) part of a
dog he tvoidd eat it.

On a person descending to the vilest modes of
.obtaining profit.

ARABIC PROVERBS. 207

579.

Aiijj l::^-^ ^cj^ ^ 4^^^ ^ ^

If they had not dragged me from under him, I
should have hilled him.

Said in ridicule of a bragging fellow.
580.

If his mouth ivere silent another part of him woidd

speak.
Alluding to one who talked incessantly.

c;:.'

581.'''

If the falcon had been good for amj thing, he woidd
not have escaped the sportsman.

On a person indebted for safety to his insigni-
ficance or trifling character. In the Egyptian dialect
J:j\i dSl^\ ^1^ " such a thing has escaped me ; "
" I have not been able to lay hold of it."

582.-^'^

Cursed he the hath that has shoivn to me the hinder
part of him ivhose face {even) I should not like
to see.
Accident has thrown us into the society of one

whose very aspect is disagreeable to us.

208 ARABIC PROVEKBS.

583.

Her meat and his meat cannot he cooked together in
the (same) pot.

Said of a husband and wife ill-suited to each other.
,*A~i2:j " the preparing of victuals." In this sense
also ufj^'. is used by the Egyptians.

584.

ei^/i-i l::^!^ JtiXJ i-::-^!^ ^
If it irere to rain, clouds luoi.dd have appeared.

585.''^-
To the lion belongs whatever his hand has seized.

Were it not for the tears the ribs ivould have been

burnt.
Tears soothe the pangs of distress.

587.''-

^*XJJ » ^'^^^^f^, i^r^ LJ^^

The mare is not {to be valued) according to its
housings and its ornameyits in front.

Jj>- the housings of a horse. The word *J j is
used to denote the ornaments of a horse's head and
foreparts.

ARABIC PROVERBS. 209

588.

{He is) not in hell luhere neither luater nor trees {can

he found).

A reply to those who bewail without reason the
situation of another person. Ji..^ is one of the upper
regions in the Mohammedan hell.

589.

If a hloiu were to fall from heaven it ivould not light
upon anything hut his neck.

Said of the unfortunate. (Respecting a blow on
the neck among the Egyptians and Arabs, see
No. 2.)

590.

If I were to trade in winding-sheets, no one would

die.

On a person unfortunate in commercial specula-
tions.

591.*

Not every one whose face has heen hlackened can
say '■'/ am a hlacksmith."

2 E

210 ARABIC PROVERBS.

592.

The tongue of experience has most t^nith.

593*

If the gain ivere to approach his mouth, he would
turn his hack to it.

Said of the negligent and indolent, lii signifies
not only the hinder part of the neck, but also the
back.

594.

A hand that has been short in rendering services to
others, do not stretch it out in quest of high
places.

The selfish person is unworthy of a high station.
^s^'j 'i the final ^ strengthens the imperative, and
is called by the Arabs ^Ui^^S ^J By i_J^-«ll is
expressed " the rendering of kind services to
others ; " such good oflfices as every one feels it his
duty to perform towards his fellow creatures. The
term in this sense is very commonly used; thus
t_J^y«^ LT*"* ("J"*^' " ^'^^ y^^ ^® kind enough," when-
ever the services of a superior or inferior in rank are
solicited.

ARABIC PROVERBS. 211

595.*

He reads notlihig hut the sentences of toiinents and
the hook of thunderholts.

Said of a person who always frightens others
with disastrous or portentous news. t__;U*ll ijl are
those passages of the Koran which threaten the
wicked with hell-torments. ^z\_yj\ (^[^^ alludes to
a work written by Ibn Hadjar ( ,:§• ^ji) which has
for its title " The burning Thunderbolts " j.c^j^\
^'ijss\^\ — Ibn Hadjar is an author much esteemed
among the Olemas of Cairo ; several of his works on
the Hadyth or Tradition (especially his Annotations
to Kastellany's Commentary on the Hadyth,) serve
as guides in the lectures delivered at the Mosque el
Azhar.

596.

Not a single grain of mustard seed falls from his

hands.

Said of the care with which a miller watches his
property. Mustard seed is extremely small.

597.

Do not put off the luork of this day till to-morrow.
j=^^_ 'Ho defer," ''put back," &c.

212 ARABIC PROVERBS.

598.*

Do not trust the emir if his vizir cheat thee.
599.

The serpent brings forth nothing but a little serpent.

600.

Who gives not thanlcs to men, gives not thanks to God.

601.*

Do not ridicule the short and thin-bearded, as long
as thou thyself art ivithout a beard.

For -f^-s/ the Egyptians more frequently say
<L:^ In J l« the ma stands for U ^Uj or U J^L

602.-^

The hawk is not frightened by the cries of the crane.

It is not size that imparts courage or strength.
j_f;Ul is a species of buzzard common in Egypt and
Syria, ^(/l^ see No. 3.

ARABIC PROVERBS. 213

603.

Heji^ids no ascent to heaven and no seat on earth.

Said of one so perplexed and embarrassed that
he knows not where to turn.

r^'

t— SfS''

604.

FT^o knocks at the door ivill hear the answer.

605.

^Z^ that is known is not told.

606.

T'/ie misfortunes of some people are advantages to

others.

214 ARABIC PROVERBS.

607.''

T^e affiicted mother who has lost her children is not
like the ivoman ivho weeps for hire.

For 'i:^\j the Egyptians now use the word A'jljj
to express those hired " pleureuses," or mourners.

608.

He does not know in the heavens any thing hut

Sirius.

He knows only the most conspicuous ^^art of
heaven. A saying appUed to persons Httle versed
in the details of business.

609.

A fool — a7id free license luas allowed.

The word ^^u-jJ in Arabic has two significations.
It means, as here, the liberty granted to a person
who is high in favour to do whatever he pleases, a
circumstance usually the case Math Turkish go-
vernors' favourites. It is also used as an exclamation
on entering the houses of strangers, and passing by
the places occupied by women, that they may be
warned to retire ; it then is equivalent to " with
your leave," or " take care ; " and in this sense it is
frequently employed.

ARABIC PROVERBS. 215

610.*

Not to every face is said " Welcome."

In Egypt Us-^* implies " welcome." In the
Hedjaz it means " you are welcome to it," or " I
am ready for it," and is the usual reply given by
servants when commanded to do any thing by their
masters. In Egypt the servant says on that occa-
sion ^^U- '' I am ready."

611.
<t]U- <_^i-c- l5^. (^^^ cK J^ d*,<W ^jUJsail t«

" Why is the funeral so hot ? " One answered,
*' JEvery person weeps for his oivn (unhappy)
state."

'ij\ujs^ U is here used in the same manner as
t_i3 U (see No. 520,) and signifies "what is the
matter with the funeral," &c. A burial or funeral
is said to be i;^\=- hot, or warm, when crowds of
mourners attend it, crying loudly. The women on
those occasions wave their handkerchiefs with both
hands over their heads, and following the bier, sing
the praises of the deceased, whom, whether male or
female, they celebrate chiefly for beauty or finery : —
" What a beautiful turban he had ! " " What a
lovely person she was ! " " What a fine veil she
wore ! "

216 ARABIC PROVERBS.

612.

He alone knoivs the heat of the bath ivho has
entered it.

613.

No right is lost ivhich is folloioed up by demands.

614.

T^e bad coivs only remain at the mangers.

Said of those who continue as burthens on their
families or friends. The good cows are either sold
or employed in the field. JjIj^ is the plural of JjJ».«
*'a manger."

615.

i.r^ial? L::,-N.sn.iJ ^ J^ to

It is not every woman luho blows {the fire) that

cooks also.

It may likewise mean " not every woman who
puffs herself up or assumes airs ; " for the word i^
may be used figuratively in Arabic as in English.

616.
Jx^ssj- <s-J^\ -ry*^ ^ ^
Every thing crooked-necked is not a camel.

ARABIC PROVERBS. 217

617.

/(^ {5 not every spirit that enters the glass bottle.

We cannot persuade or compel every person to
serve our purposes. Sorcerers who pretend to con-
fine hostile or familiar spirits in a glass bottle i^-^)
are as well known in the East as in Europe.

618.

No ivorm-eaten bean remains without finding a
half-blind measurer.

Every bad thing finds something equally bad to
match it. The word *J' is frequently used in the
sense here expressed, as ssXs J "he remained sit-
ting;" (J.>. ,„:^_ jw' ''he continued railing or abusing
until — "

619.

On account of her fine talking they sent her to ivoo
(for a friend).

Said ironically of a woman who spoke in a mean
or vulgar manner, ljj..^ according to the Egyptian
dialect for (J->*j

620.

He who is bashful with his cousin, gets no boy by her.

This saying is often addressed to a friend whom

2 F

218 ARABIC PROVERBS.

we entreat to render us some service, or to pay a
debt. If we are ashamed, or act bashfully with him,
we obtain nothing from him. It is a general custom
in the Levant to marry the first cousin, and here
this name stands for " wife." Cousins thus married
continue to call each other " cousins," even after the
marriage, and not '^husband and wife ; " because the
tie of first-cousinship is universally regarded as more
sacred than that of matrimony, which may be, and
is frequently, dissolved at the momentary caprice of
either party. Thus the man calls his wife in the
house j^ i^:^u} Ij " 0 daughter of my uncle ; " and
the wife says to her husband ^^^ ^j\ Ij " 0 son of
my uncle."

621.

He is like the cocks of the Bedouins, eating dung and
calling to prayers gratis.

Said of one who is left, notwithstanding all his
services, to live in poverty and contempt. The cock
is likened to the muezzin, because he crows at the
time of morning prayers when the muezzin calls the
people to their devotions. ^Si^ is the Egyptian
pronunciation of ^ij^. The phrase "for God's sake,"
or " gratis," is expressed by .dl The Bedouins (here
designated by the word Arab,) have no criers or
muezzins but their cocks.

ARABIC PROVERBS. 219

622.

N^one got the coiv hut the hdclhy.
The arbitrator himself seized upon the object of
dispute. t_5^1 ^^^ is an expression frequently used,
meaning " thou hast luckily gotten it/' " it was
exactly what thou shouldest have had," "it fell
appropriately to thy lot." <-J^l ^ (from the verb
.f^ originally signifies "it is perfect for thee."

623.

To him ivhose mother is the hot fever, and ivhose
father is the cold fever, from whence can health
come ?

Children suffer from the discordant tempers of
their parents. ^-sr in the Egyptian dialect for

624.

No one extracts the oil hut the oil-presser.

To every sort of labour its own particular work-
man. jl.:yt\\ is the person who works at the 'ij^2x.^
or oil-mill.

625.

He who leaves {the fame of good or great ivorl's)
after him, does not die.

220 ARABIC PROVEIlBg.

626.

A covered dish and a handmaid for a farthing's
worth of sjyrats.

The construction is J^:>J^sr_ hj\^) (_>%Lc i>jU- j <LC*
the inversion is for the sake of the rhyme at the end.
A'X* is the copper cover placed over the most choice
dishes in setting them before the guests. The
female slave is here supposed to bring one of those
dishes into the room, a great honour conferred upon
the company and upon the dish she carries, because
female slaves attend only on extraordinary occasions.
The small fishes called hj\^ very much resemble
sprats of from two to four inches long ; they are
found in the tanks and ponds of Egypt after the
inundation subsides. In these ponds the fish of the
Nile deposit their spawn ; and when the river sinks,
the fishermen stop up the communication between it
and the ponds until the water becomes so shallow
that they can take the young fry in immense quan-
tities, by means of wicker baskets dragged along the
bottom. In order to feed the young fish, or hisarye,
they throw oil-cakes called hoJcma (A*;uij) (made of
the dregs of hemp oil,) into the ponds, and this
fattens them in a short time. At present the
government has declared the whole fishery a public
concern, and lets it out to several companies. In
November and December the hisarye form one of
the principal dishes of the middling classes at Cairo,
and one pennyworth of them is sufiicient to satisfy

ARABIC PROVERBS. 221

a person. The original name of the bisarye, as I
have heard, is ^^^j^j Of the Jjj^ (an ancient
copper coin of Egypt) few now remain, they being
no longer current ; ten of them were equal to one
para. The preposition ^-^^ is put here for J^^J and
in this sense is often used ; thus in the common
"question " for what ? " or " what for ? " ^\ ^^
stands for J>.\ ^^J or c_,,^»^ ^^J

627.

He ivmits of dried fruits only the zaroiir.

Said of unreasonable demands. The ^aj is here
a superfluous particle, as already noticed. (See
No. 263.) JjLl^ are " dried fruits " (and JjJi\ "the
seller of dried fruits "). Zarour is a small fruit
resembling a cherry in size, and an apple in taste
and colour. It grows upon a low thorny shrub in
different parts of Syria, where I have seen it, espe-
cially in the YaUey of the Jordan. I believe that it
is not a native of Egypt, and it is rarely to be found
in the shops of those Damascus people who sell dried
fruits at Cairo.

628.

He loas not a match for his mother-in-law — he then
rose against his wife.

Finding the actual enemy too powerful, he

222 ARABIC PROVERBS.

attacks the weak and innocent. In the Egyptian
dialect ^-.l^ jSi\ \j\ signifies " I am quite a match
(or an overmatch) for him." ^JLz jSi\ U "I am not
a match for him." Instead of Aji^l ^^Jlz we find
iOi^^ — according to the practice before mentioned of
putting the J for ^£. — and vice versa.

629.

ji.'i]\ i-w2j: ,__c.r^ AjJy^ ''■^^-^A^ fJ^ ^^

Death ivas not sufficient for the dead, the grave
moreover must p7^ess upon him.

It is believed by Mohammedans that the tomb
presses upon the body therein deposited either
lightly or heavily according to the sins or merits of
the deceased. This saying therefore means " not
only was he punished for his sins by death, but the
very tomb pressed upon him." Here ^s>~ means
" moreover," or " even," — l^S ^U IS\jj — having no
reference to time. Thus it is said ^yj ^Jlr*. a.;Mji,
" he abused him and even (or moreover) struck
him,"

630.

The fraud is not comijlete unless it he practised upon
clever and cunning persons.

It requires no ability to cheat the stupid. ^Iki
is the plural of Jb\J:> ^'able," "active/' and also
" knowing and expert in business."

ARABIC PROVERBS. 223

631.

JJ\ dj^-^W J^ ^J^ J^J\ ^j^\ J^j.^. U

False coin is passed upon none hut the shrewd
hanher.

The over-shrewd are most easily cheated. J^«aj
<uLc " it enters upon him ; " that is, " it is passed
upon him." The money-changers {dj^) i^ -^oyP^
are mostly Jews. In Syria, especially at Aleppo,
these seyrafs, or bankers, are depositories of the cash
of all the wealthy merchants. Each has in his shop
a kind of Giro-bank, where sums of money are paid
and received by his transferring them from one
account book to another. This system much facili-
tates payments, and is conducted with sufficient
security.

632.

{He is) like the perverse porter who calls upon God
only ivhen he is under the load.

He never thinks of God but when he is suffering
from misfortune. The porters are accustomed to
exclaim at every step while they carry heavy bur-
thens, " O God ! 0 God ! " ^1 l ^Ul I A porter
or the carrier of a load is called in Egypt Jlj^ also
Jl^ or Jlli

224 ARABIC PROVERBS.

633.

w y w ^^

L<\ ^jiS |i-c lS'^I (^-^ J^-J < ^'^^ (^ iUrsr |^<!

" Which dost thou most love of thy children'^'' ''That
07ie,'^ he replied, ''ivhose mother's conduct I most
strictly ivatch."

The father loves most that child of whose
mother's fidelity he does not entertain a doubt. It
must be recollected that in consequence of a plurahty
of wives the children of different beds are often
found in one man's house. The Arabic scholar will
easily perceive that the latter part of this proverb
would not decently bear a literal translation.

634.

i_cjlr cA.c y~2^ ^J'< f^j^ ^J^ ^j:~^\ ^ o"-iJ *^

Thou didst not visit me, and thou art my neighbour,
(and) comest from Cairo upon my jackass.

Said of a person deficient in polite attentions
towards those who had a right to expect them from
him.

635.

The death of the wife is the reyiewal of the ivedding.

Here is an allusion to the custom of taking a
new wife immediately on the death of a former.
So universally is this practised, that no blame what-
ever is attached to a man or woman who remarry — -

ARABIC PROVERBS. 225

the former in the next fortnight, the latter after the
stipulated term of forty days, from the death of their
partners.

636.

Him ivho makes chaff of himself, the cows will eat.

He who does not support his own dignity will
be slighted and ill-treated. No Levantine will read
this sentence without exclaiming " El hamcloo V
illahy ! " " Thanks be to God ! that is not my
foible ! "

637.

iiU-.^J c_«?li. C—jIc ^^

He who absents himself loses his share {or his share
absents itself).

That thou mayst prosper, attend to thy task.
i_^,^ " the lot bestowed by fate," also " a share or
portion."

638.

A harher opened {his shoiD) — the first per so7i ivhom he
shaved was scald-headed.

Said of business commenced inauspiciously. ^j^
"a barber," the same as jL^ — after J3 is understood
ajl^j "he opened his shop." In the Egyptian dialect
,^JlL^\ is for jSj\ " to begin with ; " and the word is
generally used by shopkeepers to express the first

2 G

226 ARABIC PROVERBS.

sale they make in the mornmg. Thus they say, " I
sold it cheap to you, that I might begin (this day's
sale) with a goodly work."

639.

A bankrupt and an usurer do not disagree.
They easily conclude a bargain.

640."

<^u^ (JiV. t-?*^ cj^-i !f^ fj'*

He who cooks a bad thing, eats of it.

The promoter or contriver of a bad affair suffers
from it.

641.'''

Who is Oweyshe in the market of the cotton-yarn ?

A person great or famous in his own immediate
neighbourhood, is lost when he enters the crowd
upon the stage of this world. ^,y^ is a diminutive
of iLluȣ. a woman's name. The diminutive is often
applied to the names of children who are favourites
with their parents or acquaintances. Every morning,
just after sunrise, the women of the lower classes at
Cairo take the cotton-yarn, which they have spun
at home, for sale to certain bd-zdrs ( JjAll j^), where

AEABIC PROVERBS. 227

of course there are great crowds of women, and
where Oweyshe, however emment m her own quar-
ter, is not distinguished from the others. The sale
of this yarn is one of the few means by which
females can earn an honest hvelihood at Cairo, and
an industrious woman may support herself by
spinning.

642.

Who likes thee, like him ; and ivho ivishes thee at a
distance, wish him at a still greater distance.

a^j literally "give him more." Here is to be
understood j^^ t-^Ji? d :>s:j Of a similar meaning
is the following proverbial saying :

Who abandons thee, abandon him, for surely thou
hast no occasion to meet him ; and who sold thee
for a dindr, sell him for a hens egg.

The Egyptians say jlj and sjjJ^ in the same
sense as l.^,^j — thus, Jjj^. JH "such a one likes
me," or "is fond of me."

643.
He who is not ashamed does whatever he likes.

228 ARABIC PROVERBS.

(*f^ jL ^L«5 uy^J^ (*y j--'^ (^

He ivho intimately frequents people for forty days,
has become one of their number.

„U^ is often used instead of j*^>
645.

Truth becomes disagreeable to the fool only.

646.

^Jo-

J t^^

li ^J^^ Jil ^

-ftTe it'Ao ea^s alone, coughs alone.

The egotist or selfish miser is abandoned in his
misfortunes. ^_^ to cough with the throat crammed,
or when one has been almost suffocated by some-
thing sticking in the windpipe. It is reckoned a
shame in the East to eat alone, and those who do so
are despised as misers.

647.

This is not the bishop's square.

This is not the proper place for a person. A
saying derived from the chess-board, where the
square is called c:^-.' or *' house."

ARABIC PROVERBS. 229

648.

A hair dresser, and she comhs {or dresses the hair
of) her daughter.

This is said of good work, such as is executed by
skilful artists when they work "con amore." ali^U
among the peasants signifies " a woman who earns
her livelihood by combing and cleaning the long
thick hair of the female villagers, which she after-
wards plaits," an operation to which all the respect-
able Turkish women submit at least once in every
week. This business is performed in towns at the
baths by professional women called iiL

649.

How very great is the yiumher of my wooers ; hut
how small the quantity of my furniture.

A pretty girl, but too poor to obtain a husband.
ip\jSL^\ comprises the whole furniture — beds, sofas,
kitchen utensils, china-ware, &c. which a wife brings
to her husband, amounting often to a greater value
than the price paid for the girl to her father. She
retains, however, the property of this furniture,
unless she demands a divorce, when the husband
may clairn it on her leaving his house.

230 ARABIC PROVERBS

650

Nobody considers himself as contemptible.

In the Egyptian dialect a:^ is used for j^:^' —
and a^^ . commonly foi- ^^i

651.

He luho talks about that ivhich does 7iot concern him,
tvill hear something not pleasing to him.

652/'-

< >i(L> < >.ijiJl , Is. U

^0?/; many are the roads that lead not to the heart !
U is here to be understood as U b

653.

Among the pottery there is none like him.

He is distinguished only among his low com-
panions.

654.

JE/e ly/io cannot reach to the bunch of grapes, says
of it, "It is sour."

ARABIC PROVERBS. 231

655.

He ivJio distributes bran in alms, for him it is
ivritten in the Book of Destiny that he is to
receive a puff of wind vijon the serdt.

The serat is that narrow bridge by which the
MosHms pass over the precipice of Hell towards the
avenues of Paradise.

656.

Of him who marries in the bird-market, the divorce
ivill be [as quick as one can say) ''good night."

Women of the lower class and of unchaste cha-
racter sell pigeons and other birds in the different
b^zdrs of Cairo. Here is to be understood cGE> ^^
^:sn]b \^^^j ^JJ^.i That a person went off in haste,
is expressed thus, J\j ^ j^^^^, \^jj^ JL« " he said
'good evening,' and went away." In the East on
quitting a company it is not usual to make long
adieus ; a man says merely " good night," o]' " good
morning," and immediately withdraws. The pro-
verb may perhaps also mean, that if the person
marries in the morning at the bird-market he will
be divorced on the evening of the same day.

232 ARABIC PROVERB?.

657.

From the heginning of the vinegar dregs were in it.

The affair was badly concerted from the first.
j_^o.o in the Egyptian dialect signifies "dregs or
lees,' the same as G

658.

(He is) like the icorld ; no corifidence is to be placed

ill him.

659.

UjkLs^ o (^■="«J^ (J-^-V. lAt*^^ S? ^^^^ J^*^' L« J^u

As the sheep does with the acacia-pulse, the acacia-
pidse does tvith the sheep's skin.

x'i is the fruit of the mimosa called k;,^ or l^u.^
consisting of a small pulse or pod resembling that
of carobs. It contains several beans, and when fresh
is excellent food for cattle ; when dried it is used by
the tanners in Upper Egypt and all the Bedouins of
Arabia to tan sheep's skins.

060.

It is ivritten upon the cucmmber leaf, ^' He who
watches during the night slee2')s during the day."

He who passes the night in revelry is unfit for

ARABIC PROVERBS. 233

business during the day. ^' It is ivritten upon the
cuciiTuher leaf," signifies that it is written where
even the meanest people may read it, as cucumbers
are very cheap and common in Egypt. JJJl and
^1^1 are here put for jjJJb and jl^Jb or JJJl J, In
this manner the Egyptians frequently dispense witli
the prepositions ^. and j,

661.

vV<

There are 7io fans in hell.

^^\y» the plural of ^>-j)/* '' a fan made of the
chips of date-leaves."

662.

He ivho loses an opportimity of (eating) the meat,
let him feed on the broth.

An Arabian story relates that the bird komhar
{j^i of the lark species,) once invited King Solomon
to dine, and requested that all Iris courtiers might
accompany him. The king inquired whether there
was a sufficient supply of food for so large a com-
pany ; and received in answer, that everythmg
necessary had been provided. The guests arrived
and seated themselves near the banks of a river ;
when dinner time approached the kombar came fly-
ing with a locust in his bill. Having eaten some

2 H

234 ARABIC PROVERBS.

of it liiinself, lie threw the rest into the water, and
addressed this proverb to his royal guest, advising
him to satiate himself with the locust-broth. The
wise monarch smiled, he and his attendants drank
some of the water, thanked their host, and departed.

6G3.

J^^l ^-^' 'J^ L>J^ (^ U'^

He who talks with the Zoity commits a sin against

himself.

Avoid the conversation of unmannerly persons.

l?j an Arabian tribe noted for the coarseness of

their manners. I have heard at Cairo, (but cannot

affirm as fact,) that a small tribe of Zotty is still

established in some villages of Palestine.

664.-"

- y

After Ahhdddn no village remains {or exists).

This is said in derision of the praises which
people so lavishly bestow upon their native places,
even the most miserable hamlets. Ahhdddn ( Jj'uc)
was a place on the eastern bank of the Tigris,
belonging to the district of Sowdd. I am ignorant
whether Ahhdddn exists at present or not ; nor can
I imagine why the Egyptians should have intro-
duced it into one of their proverbial sayings. X.. j
signifies a village in the modern dialect of Egyj^t.

ARABIC PROVERBS. 235

665.

There is not in the ferrij boat any [gratis or) for
God's sake.

There every person must pay his fare. ^U is used
in the same manner as the expression " for God's
sake/' i.e. gratis.

666.

c^yi ^J! ^j1 ^^ U;: U

J'/^e cZiti"^ ct/o7ie ca)i Jill the eye of man.

Man continues to be ambitious or covetous until
he is deposited in the dust. Common expressions
are ^^LL i.u^ (for JL, ^^^z) "his eye is full," or
" he possesses every object of his desire, he is
satiated ; " ^:^£ i;u U b " tliis does not fill his eye,"
or content him. This figurative sense is restored in
the proverb to the real meaning of ^' to fill the eye."
c__)1j here signifies j\i]\ (_j\j the "dust of the
grave." A saying of Mohammed resembling this
proverb in sense is recorded as follows : —

667.-'-

He who has a head at the sellers of sheep's heads,
does not sleep at night.

The person whose fortune is intrusted to the

236 ARABIC PROVERBS.

hands of strangers, cannot enjoy repose. The poor
at Cairo buy sheep's heads and for a trifle have
them boiled in the bazar by persons who are not
only cooks, but sellers of sheep's heads, and there-
fore called ^^ J or in the Egyptian dialect ^jw^j .

668.

Of that person at ivhose ivedding thou dost not eat,
eat at the funeral.

Lose no opportunity of gaining from a stingy
person. The more natural construction of this pro-
verb would be

The word \r^ means the first days of mourning-
after a person's death, generally spent by his rela-
tions in loud expressions of grief ; sumptuous enter-
tainments being given to the mourners. Instead of
Ijjr the Egyptians say also *:u.* which is a corruption
of ^-'U

669.

He who is fatigued shall repose {afterwards). ^

^^l^*J\ is the expression used in inviting a person
to sit down when he enters a room, as the Arabs say

ARABIC PHO VERBS. 237

670.

/ iiave no cows, noi' do I set myself up as a
sorcerer.

I have no money left to assist thee (or to supply
the want of thy lost cow). ^y\ " I rise " (to do or
to be), " I suddenly begin to be."

671.

He ivho is not satisfied with the government of Moses,
will he satisfied ivith the goveriiment of Pharaoh.

Tills saying has latterly been often quoted to
express that those who did not like the Mamelouks,
must now submit to the still more tyrannical go-
vernment of Mohammed Aly. The construction is
according to the vulgar dialect of Cairo, it should
have been (more correctly)

^^y ^ ^y. ^-^y^ jX=c: ^j ^ ^*
672.

It is nothing hut the fire of the Magians.

Said to a person who highly values that which
finally must hurt him. The Madjous, or Idolaters^
adore the same element which burns them.

238 ARABIC PEOVERBS.

673/''

He who does not taste the {best jmH of the) meat
likes the lungs.
The poor must be content with that which the
lich disdains. The lungs are eaten only by the
poor. Instead of ij^ the Egyptians more commonly
use the term ^j^ in speaking of lungs.

G74.

^P^ ^fi ^^j^ U ^j<.:>- ^\ ark Us Ji ^c

Of him whose cook is a beetle, what may not be
the dishes f
What can the work be if slovenly fools are
employed to execute it ? ^^j^^ y} is the largest
species of 'Ljc^ or scarabseus, and cited, like the
latter, as an emblem of ugliness and filth. It is tlie
same animal which the learned Arabians sometimes
call Jjt^

675.

He ivho eats a hen of the sultan will return her
to hitn a cow.
On the heavy fines imposed on those who em-
bezzle the public money. J^' is constantly used to
imply "the taking of illegal gain." Thus ^jU Jil
"he has cheated me ;" ^^^^1 ^^ ^\ '' he has eaten
(embezzled) some of the money." But it always
supposes that the- eater has betrayed at the same

ARABIC PROVERBS. 239

time the trust or confidence placed in him. There-
fore it is not said of a shopkeeper who cheats his
customer by overcharges .u,m J^^ — but &ji,^ " he
cheated him ;" but if my servant overcharges me in
an account of my expenses, I say ^J.,^ J^l "he has
cheated me."

Him vjhom goodness cannot mend, evil ivill not

mend.

On such incorrigible persons as cannot be
softened by kindness nor corrected by punishment.
On this subject the following verse is cited ; —

677.

He who loves a thing often talks of if.
Literally " abounds in the mentioning of it."

678.

Who is able to restore {what was) yesterday, or
to plaster over the rays of the sun ?

One is as impossible as the other. This is
generally said of any undertaking quite beyond the

240 ARABIC PROVERBS.

reach of human power, ^j^^'j (from j^l?) to cover
a wall or anything with mud, i^laster, &c.

679.

JUi^ Ji^\ u^A.

.:^\x^\

Among tvofide^fid things is a sore-eyed person ivho
is an oculist.

A man should first attend to his own defects.
In Egypt those quacks are styled Jl^ who pretend
to cure the eyes, for which purpose they usually
employ a mixture of mineral or metallic substances,
especially antimony, and from this they derive their
name.

680.

Mail is only man by his money.

This vile saying is in opposition to the celebrated
answer given to the great Arab chief, or King of
Hyra, Neman Ibn Monzer, by his enemy and rival
Dhamra Ibn Dhamra, whom Neman when he came
into his presence reproached for the meanness of his
look and the smallness of his person. The noble
Bedouin replied, " Surely the worth of a man lies
in two of his smallest parts — his heart and his
tongue !"

Others affirm that this answer was given by the
Arab Mady Kerb to the King of Persia.

ARABIC PROVERBS. 241

681.

- O - C '^

When wert tJioic changed into a queen, 0 paivn ?

Said of low people suddenly elevated. This is
taken from the chess board, when a pawn passes to
queen (jj). The \ of Lii^jyu'i is superfluous, and
must be ascribed merely to the vulgar pronuncia-
tion. The ancient poet Abou Tamam has a similar
expression :

682.'^'

Of him ivho eats the sultdn's broth, the lips will be
scalded, should it be even at a very distant
time.

On the dangers attending those who accept
lucrative situations undei Eastern rulers. The ^\
is here in its true sense and implies " illegal eating,"
or "gain." (jlisLJ!' Isj^ stands for i>Jyo ^^^ Thus
it is said .ui^x J^Ij bl "I ate of his bread/' as if ^^
preceded ^Li^-x or as a host says to his guest, ,»jsn>U^ J^
" eat o/the meat," for ^s:^\ ^, J^

2 I

242 ARABIC PROVERBS.

^^'^\ c_J>

U^'

683.

A small date-stone "props up the ivater-jar.

Great princes often owe tlieir security to the
meanest of their subjects ; or, great concerns are
supported by the most trifling circumstances. i.'jly
is the diminutive of ^.3 That the large water-jars,
which are of this form —

may be kept in an upright position and well
balanced, some small stones are often put under
them.

684.

^_jJkX. (J^'i] ^\j

The advise)' of the fool is (or becomes) his enemy.

The word jj^] is applied in Egypt not only to
a fool, but also to an obstinate headstrong person.

ARABIC PROVERBS. 243

685.
lii-^Aj U_j-I'U u::-v:;.C: [si^[j

They embraced her, she remained silent; they re-
proached her, then she assumed airs.

She dreads the reproach, but is not ashamed of
the deed. '<^iri, "to enjoy female society." L::.-^:saxj■
from J^ which signifies " the twisting of the body
and coy motions of a woman impatient of reproach."
The same word is often used to express similar
motions produced by coquetry or voluptuousness,
and the women of Cairo flatter themselves that their
Ji is superior to that of all other females in the
Levant.

686.

The blowing of the stable.

This is said on two occasions ; first, when a
person resembles a horse that issues from his stable
in full vigour, snorts and breathes high, blows out
at the nostrils, and strikes the ground with his
hoofs, but soon after is found to be tu^ed ; secondly,
it is applied to a person resembling the grooms of
the stable, who puff themselves up and give them-
selves great airs, fellows noted in Egyj^t for their
insolence.

244 ARABIC PROVERBS.

687.
lik.^\ iL^^ liU-Jl ^li

The jive of reeds is of rapid extinction.

The passions of those who have no energy of
character are easily subdued.

688.-"-

<Xi-»iLuJl ij, _»j «_^ LiJ

He ivas horn ivith Noah in the ark.
Of ancient origin, of long standing.

689.*

Man is the slave of benefcence.

Beneficent actions and kindnesses enslave a man
to the generous.

690.

?jj i_5^ rr-^ Sr ^^^. '^'^ CI-^JJ

/ alighted {at his house) in a barren valley .

Said of an inhospitable mansion, in allusion to a
passage of the Koran (Chapter xiv), wherein it is
said

^j kS^ ji^ ^^^. i^Hj'^ c;'* ^^^-^^^^ i^^ ^^:j

by which valley is understood the valley of Mekka.
<ij^ stands here for ^su£. or fJ — these prepositions
being in common conversation frequently misused
one for the other.

ARABIC PROVERBS. 245

691.

Advice given in the midst of a crowd, is loathsome.

\\ the (place) filled (with people). ^Ju in the
Egyptian dialect " loathsomeness," " disgust/' &c.
This meaning is well expressed by an ancient poet,
as follows :

ill! JilrsnU o J !— ' ^'j-Cii ^^^xA\ (_;,\Lc ci^w^j \S^, ^

If I should Jind my friend in the wrong, I reproach
him secretly; hut in 2)resence of company, I
praise him.

G92.

People resemble still more the time in which they
live, than they resemble their fathers, (Verbatim
— Men, with their time, are more similar to it,
than to their fathers.)

This proverb means, that the general state of
society, its notions and manners, have more influence
upon man than education or the example set by his
parents. A maxim equally just as sagacious. It
might have been expressed more precisely in Arabic
thus —

s.

246 ARABIC PEOVERBS.

093.

The clarionet is in my sleeve and the breath in my
mouth (ready for playing).

Used to express " I am completely ready for
business." ^U is a sort of clarionet very common in
the Levant.

694.
[Like) the look of the miser at his bankrujjt debtor.

[:]\

695.

The presents of our friends are [as dear to us as if
they -were) upon the leaves of rue.

It is well known that presents are frequently
interchanged between friends in the East. A thing
is generally presented wrapped in a handkerchief, or
placed on the leaves of some fragrant herbs or
flowers. «_^U-» is the plant rue, a favourite among

ARABIC PROVERBS. 247

the Turks and Arabs, whose drawing-rooms often
contain it in pots. It is Hkewise called t-_?^jcw»»
Here we must understand •;,, Is Ujl^

696,

He is running away, yet shouts loudly.

Instead of endeavouring to facilitate his escape
by silence, he attracts notice by crying with a loud
voice. For Jl^j it is more usual to say • .^.

697.

Give me ivool to-day, and take sheep to-morroiv.

Applicable to those who give small presents
hoping to receive some more valuable in return.
This is almost universally the case where a Levan-
tine makes a present to an European.

698.

He is high-minded, hut empty-hellied.
699."

It is not larger than a button, yet it annoys us.
The merest trifles may cause vexation and pain.

248 ARABIC PROVERBS.

jj is a silk button which fastens the gown about the
neck. ^\ means here " the innermost, the secret,
the mind, the secret intention." ^\ J;.*_t " it dis-
tresses and occupies our inmost thoughts, it vexes
us ;" so this expression is frequently used. Of the
same sense is y^\ i_,vcj We hear also J»A^i^ i-w
or ^IjjO" i^ ''l^e is vexed." ^^^ ^_^<^; ^ "do not
vex me."

700.

Is this a drum hidden under the clothing f

The drum will be heard although it may be
hidden. The question means, "Do you suppose
that so awkward an attempt to conceal this mystery
can hide it from the public ? ''

701.

Musk became so common and luas scattered about, so
that even the coivs used it.

Said of a precious thing used by mean people ;
or of a distinguished personage connected with those
unworthy of his acquaintance.

702.

It is thy face, 0 woman in grief, ivhen ornamented
and attired.
A reproof to an ugly woman angry at her face

ARABIC PROVERBS. 249

and endeavouring to deck ifc with ornaments. This
saying is apphed to all vain attempts at concealing
natural deformities or bad qualities. ^~^ means
"the jewels or gold and silver ornaments of the
the head or neck." lxij\ " whatever is used at a
woman's toilette for the purpose of personal decora-
tion ; " such as the kohel for her eyes, the henna
for her fingers, the perfume for her hair, &c.

703.

Is this an art of drugs ?

Is it as difiicult as the profession of a druggist ?
This is said to imply that it is as a matter of which
the knowledge may be easily acquired, j-^^ in the
Egyptian dialect signifies all the difierent drugs,
spices, simples, &c., which are found in druggists'
shops, and which cannot well be distinguished one
from another without much skill and patience.

704.^''

It is an how's poison.

It is of a very destructive quality, causing almost
immediate ruin.

2 K

250 ARABIC PROVERBS.

705.

Is this provision for a year'^

Said in advising a person not to squander away
his little stock of provisions, and to regulate his
expenses.

706.-"'

This dead (jperson) is not ivorth the iveeping.

707.

Tear off the curtain of doubt hy questions.

Doubt is here personified as a veil or curtain
with which virgin truth or knowledge is covered.
In its original sense (.JcJ^ signifies to remove the
veil of a woman so that her face may be exposed.
Hence are derived the other significations, disgracing
and violating, certain consequences in the East at-
tending the removal of a woman's veil by force.

ARABIC PROVERBS. 251

,\,\\

708.=^

The cmnels have reached the sycamore tree.

jiy is a line of camels walking one behind
another, each being fastened by its halter to the tail
of the one immediately before him. In the open
country of Egypt large sycamore trees are frequently
found by the side of public fountains (J-*--)? under
the shade of which travellers and cattle often repose.

709.'''

The knife has reached the bone.
The wound is deep.

710.

The door has rested upon its hinges.

Everything has been placed in its proper situ-
ation.

252 ARABIC PROVERBS.

711.

The axe has fallen upon the head.
The blow was well directed.

712.

■•^>

A small leaf, and it was ivetted.

A poor little creature, and overwhelmed by mis-
fortune.

/ io.

y^ (J-* lJ^ \^\i ^jxJ^ t t^"- •- * i^vlii 5 <^»^ (J^s*' <\>-i«

One shaved his heard, a second plucked out his hairs ;
every one, they said, according to his own liking.

The abridged phrase cOV.uj »jfc .-* Ji is often
used in the same sense as " de gustibus non est
disputandum." y& stands for ^J^ — to express it
clearly we should say, ^j.^ ^f* u^ liT* «-^ Respect-
ing the true meaning of iyt^ see No. 202. When-
ever the word heard is mentioned in the same
phrase with a term expressing some object dirty or
contemptible, it always implies disrespect or ridicule
towards the owner of the beard, this appendage so
venerated among the Arabs, Indeed they carry
their scruples respecting it to such a degree that
when a person relates a story or sings a song in
which occur the words dung, hogs, dogs, or other

ARABIC PROVERBS. 253

terms denoting what they regard as filthy or impure,
he requests any of his auditors who may at that
moment be in the act of touching his beard or
moustaches, to remove his hand, which request
proves that no offensive allusion was meant between
the beard and the word which the speaker or singer
was going to pronounce.

714.

Cll-^^si*ji ^'J^ J ^JL*^ '—^^1 Jo-lj

A ijerson embraces his ivife ; a female neighbour
affects to look as if she herself ivere in the wifes
'place.

Said of a bystander who assumes the air of
enjoying that which he had merely happened to
witness. I have heard this proverb (which, as the
Arabic scholar will perceive, is not very literally
translated.) often quoted in respectable society.
And there are many others still more indelicate, not
inserted in this collection, although frequently used
by the best-bred people, even in the presence of
virtuous and most respectable women.

715.

^A^f A^^j'wj) c^V. J 'j^™* ^"T 3

A fine face, but eats vile things.

Alluding to a person of good appearance who
commits base actions.

254 ARABIC PROVERBS,

716.

Sour faces and deceitful hearts.

dJi^ in the Egyptian dialect, " a sour, morose,
ill-natured countenance," than which nothing is
more disliked in the East, where a man is forgiven
for being a scoundrel, but not if he seems to despise
or dislike scoundrels,

717.

Rude and morose, yet he sits in front {of the
company).

He takes a place to which he is not entitled, I
have before remarked that the Orientals dislike
extremely a sour or morose countenance, ij^^^ in
the dialect of Egypt is seldom used to express
savage or wild, but " rude in manners and appear-
ance." [JSj^ see No, 716, ^_^^1^ so pronounced by
many persons for _^ It is to be understood

718.
^j)\ ^j i,^^

His face cuts off all gain.

His face is so disagreeable that no one likes to
deal with him.

ARABIC PROVERBS. 255

7J9.

^f? led him to the 7'iver, yet brought him hack thirsty.

^jj or eit3^.| in the Egyptian dialect means " to
carry, lead, transport, bring to." ,j^]\ for ■^\\ ]\ or

720.-"'

The Pharos of Alexandria has fallen down. "God
save us," said they, "eve7ifrom the very dust of it."

The fall of a great man is to be dreaded, even in
its remote consequences or effects.

721.

^ ^^\ ^Jl) l^ ^i-^J^ 9^'^ LS-^. "^^^ J'i-I^

A person sat demandi^ig as a favour from God the
rise of morn — ivhen morn arose, he became blind.

We ha^ e often to lament the accomplishment of
our wishes ; or when they are fulfilled we cannot
enjoy them. This proverb is derived from the
following verse —

The verb x-H does not here exactly mean " he
sat," but is employed as a kind of auxiliary, signify-
ing nothing more than J^ — thus, l:^L ^t^] "be

256 ARABIC rROYKRBS.

silent," or " sit silent," said to a person whether
sitting or standing. ^"^ (J,^ss^^ jj« " he did speak
to me until " — or rather " he continued speaking to
me until " — Uj <Ui-l li^'a.^ [j\ " I did love him for
a long time," or " I continued loving him for a long
time."

722.

More easy to he broJcen than the house of the spider.
This is taken from the Koran, where we read.

:^Jj^\

c:^^

^5
723.

^1 ,

^^y

J

3

Jli 'U

A

Li-

t^3

J^

S=^

'.

*il^

A certain person tied an ox (to the water-wheel).
The animal fell. ''Sprinkle some ivater upon
him," (said the man). "Let us Jii^st," replied
one, " get some out of the icell to sprinkle upon
him."

Said in ridicule of foolish advisers. An ox is
here supposed fastened to a wheel that draws up
water from a well. «— Jaix is the technical term used
by peasants to express *'he tied the ox (to the
wheel)." ^J^ j-i^: t_>"*- to be understood as <J!a-

.^^ ^ '^- > t^.

ARABIC PROVERBS, 257

U^\ ^^U^ ^>

724.

^ Lx\ Joy ^

2)o 710^ ac?c? wiore mud to the Mohella.

Do not make an evil worse, nor add fuel to the
fire. iLi,! is a tank sunk into the ground above four
feet, and from forty to fifty feet square ; it is waUed
up ' witli stones and level with the surface of the
ground : the floor is composed of unburnt mud
bricks. In this tank the Egyptian peasants deposit
their flax after it has been well dried in the sun.
They then let in water and cover the wetted flax
with heavy stones, leaving it in that condition until
a sufiicient state of maceration renders it fit for
being worked. They find it necessary to keep this
floor very clean, because the masses of clay would
spoil the flax ; hence arises the proverb. The mo-
hella is also called ^uL^^ — and to prepare the flax in
this manner L^j

2 L

258 ARABIC PROVERBS.

725.'"

Do not cut out of the purse of another.

Do not seize upon that which does not belong to
thee. The people of Cairo say ^j ^n^ty — meaning
" I have unjustly or by force taken something away
from such a one." The word hjJ> is used in the
same sense ; and they also say, (_J-J: ^j^ J, c_y^' ^

726.

It is neither (to he found) ivith thy God nor ivith
thy landholder.

It is in vain to ask for the thing, no one can
give it to thee. The Egyptian peasants call the land-
holders or proprietors of their fields by the name of
jliu*)! In towns those landlords are called ^jA^
But at present this class does not exist in Egypt,
as Mohammed Aly Pasha has sequestered all landed
property of individuals, and obliged them to take
from the fiscus what they formerly received as rents
from their farmers.

727.

/ will not he thy friend, nor vjill I suit thee, nor
will I leave thee.

This is said of a wearisome hanger-on, who
knows that he is disliked, yet perseveringly obtrudes

ARABIC PROVERBS. 259

his presence upon his acquaintances. Persons of
this description are numerous in the Levant, ^^j.
comes from ^-.ij a ''companion," also a "friend."
The proverb is derived from an old Arabian
saying —

728.

Neither loith thine eye hast thou seen, nor with thy
heart hast thou loved.

Applied to one who afiects violent Idve for a
person whom he has never seen unveiled.

729.

Lend not to the fool anything, else he may fancy
that it belongs to himself

730.

He gained no merit {by spending it liberally) nor did
he leave it to the right owners.

He unjustly took (the money) from another,
without rendering it profitable to himself or any
one else. iJ\^ ^j ^ here is to be understood
jjuidl ti «-r^^i>^^ f^.j ^ " -l^® gained not the merit
of having expended it in alms."

260 ARABIC PROVERBS.

731.

Z)o ??o^ /e^ ^^5 cheapness delude thee ; thou ivilt {if
thou purchase it) throiv away half of it.

According to the Egyptian pronunciation j_^'
is used for t_£^ although other words of the sa,me
form are correctly pronounced, such as u-i^ . — lJ<^>-

732.

T/ie 6a(i stuff remains ivith its oicner until
{some fool) comes to buy it.

aJ^-W often means " a tiling, some article of
merchandise, some stuff," &c. ; it is frequently
synonymous with ^^ — thus, j»x^]\ d AVl^l ks-
" put the thing into the chest." (See Nos. 34 and
378.)

733.-"

Thei^e is no peace until after enmity.
734.

Do not cry out i^i the face of gain else it flies
away.

This is quoted as advice to dealers, that they

ARABIC PROVERBS. 261

should behave civilly towards customers and not
reject good offers harshly ; otherwise the goods may
remain upon their hands.

735.-"-

Neither' handsome, nor liberal, nor good-natured.

Said of a repulsive character. jli3 one who
expends money liberally.

736.-"

Have no dealings ivith the indolent, and none ivith
the oivner of the jackass.

The lazy will do nothing for thee ; and the
owner of the jackass will purchase food for his beast
with the profits which he ought to divide with thee.
il^U^ signifies " trade," " commercial or j)ecuniary
concerns." a.UU'; ^ is equivalent to t—i^x*.' Jjf^ ^

737.

Do not push forward a ivorthless fellow, else thou
wilt be tired in putting him back again.

262 ARABIC PROVERBS.

738.

Do not heat the wolf, and do not cause hunger to
the sheep.

Be kind and mild towards friends and enemies.
This is the only maxim recommending miiversal
charity that I have been able to discover among
tliose current at Cairo.

739.

{I have) neither an Aly in the reading school, nor a
Fatme in the ivorJcing school.

I am not encumbered with children and there-
fore ready for any vocation. The school c— >l:i$' is
generally held in a mosque where little children
learn to read the Kordn. After four or five years
they are sent to attend lectures in the mosque,
where the Koran is explamed, and their language
and religion systematically taught, but little else.
al^Lt^ is the school where women instruct young girls
in sewing and spinning. Among a thousand females
at Cairo scarcely one can be found who knows how
to read, and perhaps not more than twenty who
know how to pray or possess the least notion of
their religion. Even among the highest classes the
education of the mind is totally neglected.

ARABIC PROVERBS. 263

740.

Do not give any money to the astrologer for this.

The expectations -which the fortune-teller has
excited in thy mind are ridiculous, and he is not
entitled to any remuneration. *.s^xi ^^ astrologer.
Sheikhs and olemas are found in every town of
Egypt, who deceive the credulous by their pretended
skill in fortune-telhng.

741.''^

(A 2^<^f'son good) neither for the sword nor for the

guest.
Cowardly and stingy.

U^

-j^

742.^''

We must hear the medicine on account of its
usefolness.

:2G4 ARABIC PROVERBS.

743.

He gets his passage for nothing, and winhs to the
wife of the captain {of the ship).

He owes obligations to the captain, yet en-
deavours to seduce his wife. '-r'^l here is to be

understood , <\\ ^^y The word -^IAj signifies

" to wink at," or "' make mutual signals of intelli-
gence with another person." ^^j. in the Egyptian
dialect for ^^.

7U.

Among things thrown away is found (perhaps) that
which is not found in the casket.

ki^ a box in which jew^els and golden ornaments
are kept.

745.

He slips out through the coat of mail.

He is so full of wily tricks that he would con-
trive to slip away through the wire-work of a coat
of mail. The word j^aj is seldom used in Egypt,
but frequently in Syria, and in the Black country
on the Nile, and in Hedjdz, where to express ''he
go7ieJ' (or the vulgar English " get out") jj<\ is
used ; for w^hich in Egypt the word — ^^^ is common.

ARABIC PROVERBS. 265

746.

He swims in a span {depth) of icater.

He is full of resources and knows how to avail
himself of the smallest means.

747.

JljklU L-^Jti^^l TT^^^'^:'.

The gold ivants bran.

The great want the assistance of the mean. Gold
is cleaned with bran.

748.

0 you ivho feed the peop)le ivithout ivhile those ivithiji
are (left) longing for it, sit doivn out of the ivay
to eat it.

This is said in advice to those who make an
ostentatious display of hospitality towards strangers,
but leave their own family to starve. \^:>- in the

Egyptian dialect "inside," "within." ji^iall ( u:^

" by the side of the road where travellers ^Dass," viz.,
out of their way. Eat with your own people.

It is very usual in the Levant to eat before the
gate of the house where travellers pass, and every
stranger of respectable appearance is invariably re-
quested to sit down and partake of the repast.

2 M

2G6 ARABIC PROVERBS.

Even the poorest man while he is eating invites any
one passing by to share his humble meal. It must
be acknowledged that with respect to food, the
Egyptians, and in general the Orientals of every
class, are generous towards strangers as well as
towards the poor. I have reason to beheve that
very few at Cairo suffer from hunger, at least they
may be certain of getting food in some part of the
town before sunset ; and those who feel for their
fellow creatures must be gratified on reflecting when
they retire to sleep, that in this great capital there
are few, if any, individuals who pass the night
without thanking God for an evening meal, although
poor-houses, hospitals, parish-rates, and public chari-
table institutions, are here unknown. This consider-
ation counterbalances a number of disadvantages,
and tends to reconcile us with the character of the
inhabitants and their political condition. Beggars
can easily obtain work if they like to be employed,
and they neither suffer from the inclemency of
seasons nor from want of lodgings ; all the lower
classes being from their infancy accustomed to go
half-naked and to sleep upon the bare ground under
the canopy of heaven.

But on the other hand, this facihty of procuring
food is a main cause of inactivity and indolence
among the Egyptians, which would be carried still
farther did not the extortions of government obHge
them to work, merely that they might jmy the land
taxes. It is not the southern sun, as Montesquieu
imagines, but the luxuriance of southern soil, and

ARABIC PROVERBS. 267

the abundance of provisions, that relax the exer-
tions of the inhabitants and cause apathy. Where
a man is almost certain of finding sufficient food,
however coarse or simple, he is easily tempted to
indulge in laziness. By the fertility of Egypt,
Mesopotamia, and India, which yield their produce
almost spontaneously, the people are lulled into in-
dolence ; while in neighbouring countries, of a tem-
perature equally warm, as among the mountains of
Yemen and Syria, where hard labour is necessary to
ensure a good harvest, we find a race as superior
in industry to the former, as the inhabitants of
Northern Europe are to those of Spain or Italy.

<U:

He inquires about the Beshneen and the person wJio

solved it.

Everybody at Cairo knows the plant beshneen,
and that it is not sown, but grows wild, ^j^-:^^ " to
inquire," is a verb of very common use. The beshneen
is undoubtedly the lotus of the ancient Egyptians ;
at least its flower resembles exactly the lotus as it
is represented on the walls of the Egyptian temples.
The flower consists of four green -coloured outer
leaves, and four of a violet or rose colour placed in
the interstices of the others ; these inclose the inner
part, which consists of a double set of smaller white
leaves one ])ehind anothei', in the midst of which
stands the v^How seed-vessel, about one inch and a

268 ARABIC PROVERBS.

half high. The whole flower when half opened is
one of the most beautiful plants in Egypt, which
is probably the reason why the natives call these
plants "the brides of the Nile" J-^H ij^}-£- It
rests upon a stalk which is about three feet five
inches long, covered externally with a green skin,
under which lies a second skin of a fine violet colour,
spotted with white. The children play with this
stalk, the inside of which is fibrous, and use it as
a pipe-tube by placing some lighted tobacco at the
place where the seed-vessel stood, the smoke of this
they draw through the stalk. In their hands it
closely resembles the plant which is held by the
Theban priests in the pictures that decorate their
temples.

They likewise eat the yellow seed-vessel, of which
the taste is not disagreeable, though rather insipid.
The flower generally stands on the stalk from one
foot to two feet above the surface of the water.
When the flower opens completely the leaves form a
horizontal disk, with the isolated seed-vessel in the
midst, which bends down the stalk by its weight
and swims upon the surface of the water for several
days, until it is ingulphed. This plant grows at
Cairo in the tank called Birket el Rotoli, near one of

ARABIC PROVERBS, 269

the northern suburbs, where I happened to reside.
It is not found in Upper Egypt, I believe, but
abounds in the Delta, and attains maturity at the
time when the Nile reaches its full height. I saw
it in great abundance, and in full flower, covering
the whole inundated plain on the twelfth of October,
1815, near the ruins of Tmey, about twelve miles
south-east from. Mansoura, on the Damietta branch.
" It dies when the water retires," (^lU ^-j^, ll '•^y^')
said my boatman to me.

It is therefore a fit emblem of life in all its
vigour and luxuriance while it blossoms during the
inundation, which is the certain cause and forerunner
of plenty in Egypt. It is an emblem of death also,
when quite open, as the flood then retires. Or it
may be understood differently, (and I believe the
Egyptians did understand it in both senses,) as in-
dicating while in blossom that everything is covered
with water, and nature, as it were, asleep ; and in-
dicating when in a state of decay that nature is
restored to life, for soon after that period seeds are
sown by the husbandmen — thus, inundation is life
in one sense, and death in the other.

50.

He eats and sighs.
Said of those who, in good health and prosperous
circumstances, complain of sickness or murmur at
fortune. ^J^^ is used by the Egyptians for ^'b " to
sigh, or exclaim Ah ! Ah !"

270 ARABIC PROVERBS.

751.

He resembles the bread on {seeing only) the smoke.

He is preparing for some expected good fortune
without any certainty of its occurring, t::.^ " to
break bread into small pieces," (over which the broth
is poured to make soup). The man, therefore, is
said to resemble the bread in a plate when the
smoke rises from the kitchen, supposing that broth
is on the fire and expecting that it will be brought
to him.

I happened one day in the Sinai mountains to
alight at an Arab tent. Ayd, my old Bedouin guide,
as soon as he had sipped his coffee, went out in
search of two large stones ; these he brought back
to the tent, sat down, and placed them by his side.
When I asked why he had done so, it appeared that
his object was to use them in breaking the bones, for
the sake of the marrow, of a sheep that was (as he
expected) to be slaughtered in honour of us ; yet he
had never received the slightest intimation that such
a circumstance was intended : all present began to
laugh, but Ayd had not indulged a vain speculation,
for soon after a copious repast of meat was placed
before us.

752.

He learns cupping on the heads of orp)hans.
Cupping is generally applied in the East to the

ARABIC PROVERBS. 271

hind part of the head, just above the neck. Thus in
some hospitals of Europe the young surgeons learn
their art by practising upon the bodies of poor
patients who come to be cured gratis.

753.

He is instructed in the blacksmith's or farriei^'s art
(or horse-doctors) hy practising upon the asses of
the Kurds.

This is in opposition to the proverb immediately
preceding. I know not that asses are particularly
esteemed by the Kurds, but this saying means that
it is silly to undertake the shoeing or curing of those
animals which are reckoned valuable by their owners
without an adequate knowledge of the art.

754.

A day that is not thine^ own, do not reckon it as
of thy life.

uj3 "thine," '* thy own." That day which thou
dost not enjoy in perfect freedom ; which thou canst
not pass according to thine own will.

272 ARABIC PROVERBS.

755.

A^\ All I' Jyi,j. J ^^^^ 'J^ ^5^^.

He walks upon the highest part of the wall and says,
''For safety ive trust to God!"

He demands or expects safety yet does an act
which exposes him to danger. If security be thy
object do not voluntarily run into the way of danger.

756.

J^js- u_ari- j-lk). c_Jyi J^rj Jj^

He descends (like) the foot of a croiv, and ascends
(like) the hoof of a camel.

Said of an ill-bred person affecting refined man-
ners. In eating with the assistance of one's fingers
only out of the dish round which many guests ai-e
seated, it is necessary to observe several rules of
good-breeding established among Arab gentlemen.
One rule is, to take up small morsels at a time, and
therefore to keep the fingers thrust into the dish as
close together as circumstances will allow. This
proverb is quoted in derision of an ill-bred person,
whose hand, when it descends into the dish, appears
very small to the company (as small as a crow's foot),
but v/hen withdrawn from the dish and ascending
towards his mouth, incloses so large a piece within
its grasp that it resembles the hoof of a camel.

ARABIC PROVERBS. 273

757.

He tells lies of the dead and belies the living.

j^l (from which is formed '^^) means in the
Egyptian dialect, to affirm boldly and falsely in a
person's face that he has done or said something of
which he is innocent or ignorant ; thus, dj^ " dost
thou behe me ? " or rather '' dost thou state of me
that which is a falsehood ? "

758.

He contents himself with {incurring) the suspicion
of doing evil actions.

This is said of a person who does not actually
commit bad actions, but constantly exposes himself
to suspicion by conversing with abandoned women,
associating with drunkards, men of infamous charac-
ters, &c. j_j«?l*i.^ means actions contrary to divine
and human laws.

759.

He causes enmity between the bear and his fodder.

He is such a mischief-maker that he sets at

variance those who are most intimately united.

^,«j "to throw,'' is often used in the sense above

2 N

274 ARABIC PROVERBS.

mentioned ; as U^i^j ^,^, Jj^ " such a person has
caused mischief or enmity between us." Jj^ s:^ JU;
" by cahimny or false accusation he has caused such
an one to become my enemy." The meddHng
mischief-maker bears at Caii^o the appellation of ^l^j

760.

He eats luhatever is there and contracts {or makes
narrow) the place of others.

Said of a low-mannered person assuming the
privileges of high rank. This proverb supposes a
vulgar ill-bred man, voracious at an entertainment,
(while the great Arabs never are so,) and pretending
nevertheless to the privilege of a distmguished
personage in occupying with his body as much room
as possible, and thereby causing other guests to be
crowded in their straightened places. K U J^L
stands for j,\^ ^\^ U J^ J^Ij It is usual to say
J-c ij^ ^ "do not sit too close to me," or "let me
have more room."

761.-"'

A time ivill come when they ivill solicit God^s mercy
for Pharaoh.

Times are so bad that even Pharaoh is regretted.

ARABIC PROVERBS. 275

The Egyptians often mention this sovereign, and the
Turks call the inhabitants of Egypt by the oppro-
brious name of ^.^.i Jjiil or the people of Pharaoh,
meaning " impious." It is said of a man who has
proved stubborn, malicious, or impious, ^.ju" he has
become hke Pharaoh.

762.

He is niggardly towards his family, hut beneficent
towards strangers.

j^ in the Egyptian dialect signifies " to curtail
the dues of people/' principally with respect to
food. ^\ Jx Jii. (See No. 748.)

763.

A rose issues from thorns.
A good son from worthless parents.

764.

He defiles his clothes, and sits reclined in front of
the company.

Of the same signification as No. 760.

276

ARABIC PROVERBS.

The sitting rooms in Egypt are generally on
such a plan as the following outlines represent : —

1

2

.^\y.i^a

2

or

I

Entering the door we find a pavement h, upon which
the servants stand attending the company ; here the
pipes and water-pots are placed. The greater portion
of the room is elevated in its floor, about one foot
above the pavement, and occupies the space marked
a, on which in summer fine mats, and in winter
carpets are spread. On the three sides along the
walls sofas are placed even with the floor, and
having numerous cushions. The sofas and divan in
front of the step, or at the bottom of the room, is
called " el sader," or the " breast." The sofas on
both sides are called " djonh/^ or the "side." The
place of honour is this sader, and especially the
corner marked '^, which is on the right of a person
advancing towards the sader, wherein the great
man of the company invariably takes his seat,
reclining upon the cushions, while the rest, according
to their rank, are ranged along the sides, and sit
upon their hams, without reclining upon the cushions
behind them ; that is, if they wish to pay a compli-

ARABIC PROVERBS. 277

ment to the great man of the company. He there-
fore who takes his seat and reclines upon the sader,
either is or affects to be a man of importance.

765.

O thou ivJio trouhlest thyself about the cares of others,
to ivhom hast thou left thine own cares ?

.^ in the Cairo pronunciation for ^J

He longs for war, hut dislikes the battle.
\i] the meeting (of the enemy) or battle.

767.''

0 thou who askest one about my food, {knoiv that)
bread is the chief of all things.

Another verse of similar meaning is quoted —

\^J\ ^U ^\ 'U\ U JlJlU ^}\i J',:^\

These lines are pronounced at Cairo as follows —

El komhar kail HI kyky
Ma ahlattyn arryky
Kalloo tdddeb yd komhar
Ma bad el aysh mokhahhar.

278 ARABIC PROVERBS.

The kombar said to the kyky, " How sweet is a
fig for breakfast !"

"Learn better manners, 0 kombar," he replied,
" after bread nothing deserves notice."

The komhar and kyky are birds about as large as
sparrows, and numerous in the vicinity of Cairo.
j.ij\ Ic means that state of the stomach in the
morning when nothing has been swallowed except
spittle, when the person is still " upon his spittle,"
i.e. with an empty stomach. (JjJ\ Jx ^j^\ means
"a fig upon the empty stomach," or "a fig for
breakfast." The Egyptians say j..\j\ jh^ "to
breakfast," or "to eat a morsel immediately rismg
from bed ;" which the Syrians express by 'iyiJ] j^^
" to break the phlegm, or the bile, (by eating) or to
breakfast." -^Jji] cL^yJ U " I have not yet break-
fasted." The word j^:ku has here the sense which I
have assigned to it in the above translation of the
proverb ; I believe it stands for j\^i — as neither
j\s^.^* nor nin^ hterally explained, convey in this
place any true sense.

768.

Oil the day of victory no fatigue is felt.

ARABIC PROVERBS. 279

769.''^

He gives advice such as the cat gives to the mouse, or
the devil to man.

Alluding to insidious advice.

770.

He builds a j^cdace and ruins a city.

This proverb is often quoted in allusion to
Mohammed Aly Pasha's passion for building palaces
and villas. ..^^ not only means Egypt or Cairo, but
is also a name appHed to all cities of considerable
size. Thus we read in the Mohammedan law that
the Friday prayer should be performed only in a
city {^2^ J,), in opposition to the ojDen country, of
which the inhabitants, as well as all travellers, are
not required to make the particular prayer of noon
on Fridays. The commentators explain this term
^^ as relating to any town or city governed by an
emir or chief, and under the jurisdiction of a kadhy,
or some head of a tribunal of justice.

771.

He advances one leg and draivs bach the other.

He wants decision and is unstable in all his
actions.

280 ARABIC PRO VERBS.

772.

The mouse is bridled in his house.

Said of a miser in whose house even the mouse
has been bridled, lest it should be able to eat any-
thing.

773.

0 governor do not tyrannize — the dominion does not
last for ever.

774.

He prays upon his rosary the prayer of the mouse,
"0 most holy, who hast created me for vile doings."

Said of base hypocrites who are constantly seen
with rosaries in their hands. The word ^\^^ is
repeated during prayer thirty- three times in passing
so many beads through the fingers, and expresses
that God is free from all defects or faults, and most
pure and holy.

ARABIC PROVERBS. 281

775.

He strikes my face, and says " Why does this man

cry?"

On the unjust ruler, who expresses surprise at
the complaints of his subjects. ^_^ for \ ^c^

776.

-He says to the thief, " Steal ; " and to the house-
oivner, " Take care of thy goods."

Applied to double-dealers.

777.

'ij^\} ^-Lj j 'ijii\ ,^_^ ^^i>

^e pronounces ^idgment upon a needle, and (at the
same time) swalloivs a large pole.

He is rigid in judging the affairs of others, but
commits flagrant peculation himself. j-Lj is used
like J^\ to signify that a person devours property
not his own nor confided to his care, ijj^* signifies
in Egypt the long pole with which sailors push on
the vessels in shallow water.

2 O

282 ARABIC PROVERBS.

778.

Thy right hand knows nothing of thy left hand.

Mohammed has taken this principle from the
Scripture. One of his sayings is recorded which
concludes with the following words —

A man distributes alms, and his left hand does not
knoio what his right hand disi^enses.

779.

He spoils the slave and then beats him.

Said of those who spoil their inferiors or their
children, and then punish them for what their own
folly has caused. J]j in the Egyptian dialect "to
spoil (a child) by too much indulgence ;" for Jjjj we
often hear -Jju

780.

He eats and {at the same time) mocks {at ivhat
he eats).

Instead of thanking, he ridicules the host. j^^.
is a low word of the Egyptian dialect synonymous
with j^^^_

ARABIC PROVERBS. 283

781.

One day in {perfect) health is much.

LiUll is the most common salutation which one
receives on the road from peasants ; they pronounce
it " Howdfye." The reply is (.jLiLo s^\

782.
The eye-witness observes what the absent does not see.

THE END.

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